Mat 17:25, 27, Rom 13:7 | Barnes | STEP | Verse 25. Jesus prevented him . That is, Jesus commenced speaking before Peter , or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder , or obstruct. See the same use of the word in . Of whom do the kings of the earth , etc. That is, earthly kings. Their own brethren . Their sons; the members of the family. Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings , free ; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God , for whom this is taken up, cannot be lawfully required to pay this tribute."

Matthew 17:25

Verse 25. Jesus prevented him. That is, Jesus commenced speaking before Peter, or spoke before Peter had told him what he had said. This implies, that though not present with Peter when he gave the answer, yet Jesus was acquainted with what he had said. Prevent here means, to go before, or precede. It does not mean, as now with us, to hinder, or obstruct. See the same use of the word in Ps 59:10, 79:8, 88:13, 119:148, 1Thes 4:15.

Of whom do the kings of the earth, etc. That is, earthly kings.

Their own brethren. Their sons; the members of the family.

Or of strangers? The word strangers does not mean foreigners, but those who were not their own sons, or members of their family. Peter replied, that tribute was collected of those out of their own family. Jesus answered, then are the children, or sons of the kings, free; i.e., taxes are not required of them. The meaning of this may be thus expressed: "Kings do not tax their own sons. This tribute money is taken up for the temple-service; i.e., the service of my Father. I, therefore, being the Son of God, for whom this is taken up, cannot be lawfully required to pay this tribute."

Matthew 17:27

Verse 27. 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 thou 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 drachms, 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.

(t) "offend" Rom 14:21, 15:1-3, 2Cor 6:3 (2) "stater", "which was half an ounce of silver"

REMARKS ON MATTHEW CHAPTER 17

(1.) Secret prayer should be practised alone, or apart from others, Mt 17:1 Christ often went into deserts, and on mountains, that he might be by himself. This should be done,

1st, to avoid the appearance of ostentation;

2nd, pride is easily excited when we know that others hear us pray. Every one should have some place--some closet-to which he may retire daily, with the assurance that none sees him but God. Mt 6:6.

(2.) In such seasons we shall meet God, Mt 17:2. It was in such season that the Divine favour was peculiarly 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, Mt 17:2. No such favour 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 honour which God put on him, exalting him far above them both, Mt 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 peculiar friendship and favours, Mt 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 peculiar friends.

(5.) The death of Jesus is an object of great interest to the redeemed. Moses and Elias talked of it, Lk 9:30,31. Angels also desire to look into this great subject, 1Pet 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, Mt 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--and the place where Christ has manifested himself as peculiarly glorious and precious to our souls, or as peculiarly our Friend and Deliverer.

(7.) We need not be afraid of the most awful displays of Deity, if Christ be with us, Mt 17:7. Were we alone, we should fear. None could see God and live; for he is a consuming fire, Heb 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 splendours of his presence to all eternity.

(8.) Saints at death are taken to happiness, and live now in glory, Mt 17:3. Moses and Elias were not created anew, but came as they were. They came from heaven, and returned thither. The spirits of all men 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, Mt 17:12.

(11.) Erroneous teachers will endeavour to draw us away from the truth, Mk 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.) Mk 9:15. Christ, in his word, and by his Spirit, is a safe Teacher. When men 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, Mt 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, Mt 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, Mk 9:24. We may be sensible of our unbelief; may feel that we deserve condemnation, and that we deserve no favour 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, Mt 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, Mt 17:21. It is by much prayer, and 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, Mt 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! oh 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, Mt 17:23.

(20.) We should comply with all the requirements of the laws of the laid, if not contrary to the law of God. It is important that governments should be supported, Mt 17:26. See also Rom 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, Mt 17:24-27. Jesus 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 religion. Religion promotes the purity, peace, intelligence, and order of the community, and every man is therefore under obligation to do his part towards 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 pickpockets, and drunkards. No money is ever lost that goes in any way to suppress these vices.

Romans 13:7

Verse 7. Render therefore, etc. This injunction is often repeated in the Bible. Mt 22:21. See also Mt 17:25-27; 1Pet 2:13-17, Prov 24:21. It is one of the most lovely and obvious of the duties of religion. Christianity is not designed to break in upon the proper order of society, but rather to establish and confirm that order. It does not rudely assail existing institutions; but it comes to put them on a proper footing, to diffuse a mild and pure influence over all, and to secure such an influence in all the relations of life as shall tend best to promote the happiness of man and the welfare of the community.

Is due. To whom it properly belongs by the law of the land, and according to the ordinance of God. It is represented here as a matter of debt, as something which is due to the ruler; a fair compensation to him for the service which he renders us by devoting his time and talents to advance our interests, and the welfare of the community. As taxes are a debt, a matter of strict and just obligation, they should be paid as conscientiously and as cheerfully as any other just debts, however contracted.

Custom, (τελος). The word rendered tribute means, as has been remarked, the tax which is paid by a tributary prince or dependent people; also the tax imposed on land or real estate. The word here translated custom means, properly, the revenue which is collected on merchandise, either imported or exported.

Fear. See Rom 13:4. We should stand in awe of those who wear the sword, and who are appointed to execute the laws of the land. As the execution of their office is fitted to excite fear, we should render to them that reverence which is appropriate to the execution of their office. It means, a solicitous anxiety lest we do anything to offend them.

Honour. The difference between this and fear is, that this rather denotes reverence, veneration, respect for their names, offices, rank, etc. The former is the fear which arises from the dread of punishment. Religion gives to men all their just titles, recognizes their rank and office, and seeks to promote due subordination in a community. It was no part of the work of our Saviour, or of his apostles, to quarrel with the mere titles of men, or to withhold from them the customary tribute of respect and homage. Comp. Acts 24:3, 26:25, Lk 1:3, 1Pet 2:17. In this verse there is summed up the duty which is owed to magistrates. It consists in rendering to them proper honour; contributing cheerfully and conscientiously to the necessary expenses of the government, and in yielding obedience to the laws. These are made a part of the duty which we owe to God, and should be considered as enjoined by our religion.

On the subject discussed in these seven verses, the following principles seem to be settled by the authority of the Bible, and are now understood:

(1.) That government is essential; and its necessity is recognized by God, and it is arranged by his Providence. God has never been the patron of anarchy and disorder.

(2.) Civil rulers are dependent on God. He has the entire control over them, and can set them up or put them down when he pleases.

(3.) The authority of God is superior to that of civil rulers. They have no right to make enactments which interfere with his authority.

(4.) It is not the business of civil rulers to regulate or control religion. That is a distinct department, with which they have no concern, except to protect it.

(5.) The rights of all men are to be preserved. Men are to be allowed to worship God according to the dictates of their own conscience, and to be protected in those rights, provided they do not violate the peace and order of the community

(6.) Civil rulers have no right to persecute Christians, or to attempt to secure conformity to their views by force. The conscience can not be compelled; and in the affairs of religion man must be free. In view of this subject we may remark, (1,) that the doctrines respecting the rights of civil rulers,

and the line which is to be drawn between their powers and the

rights of conscience, have been slow to be understood. The

struggle has been long; and a thousand persecutions have

shown the anxiety of the magistrate to rule the conscience,

and to control religion. In pagan countries it has been

conceded that the civil ruler had a right to control the

religion of the people: church and state there have

been one. The same thing was attempted under Christianity.

The magistrate still claimed this right, and attempted to

enforce it. Christianity resisted the claim, and asserted the

independent and original rights of conscience. A conflict

ensued, of course, and the magistrate resorted to

persecutions, to subdue by force the claims of the new

religion, and the rights of conscience. Hence the ten fiery

and bloody persecutions of the primitive church. The blood

of the early Christians flowed like water; thousands and

tens of thousands went to the stake, until Christianity

triumphed, and the right of religion to a free exercise was

acknowledged throughout the empire.

(2.) It is matter of devout thanksgiving that the subject is

now settled, and the principle is now understood. In our own

land there exists the happy and bright illustration of the

true principle on this great subject. The rights of

conscience are regarded, and the laws peacefully obeyed.

The civil ruler understands his province; and Christians

yield a cheerful and cordial obedience to the laws. The

church and state move on in their own spheres, united

only in the purpose to make men happy and good; and divided

only as they relate to different departments; and contemplate,

the one, the rights of civil society--the other, the interests

of eternity. Here, every man worships God according to his own

views of duty; and, at the same time, here is rendered the most

cordial and peaceful obedience to the laws of the land. Thanks

should be rendered without ceasing to the God of our fathers

for the wondrous train of events by which this contest has

been conducted to its issue; and for the clear and full

understanding which we now have of the different departments

pertaining to the church and the state.

(y) "all their dues" Mt 22:21