Matthew 17:25
in Matthew 17“Yes,” he answered. When Peter entered the house, Jesus preempted him. “What do you think, Simon?” He asked. “From whom do the kings of the earth collect customs and taxes: from their own sons, or from others?”
BSB
The same verse in ASV and KJV ▾
ASV
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?
KJV
He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?
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This verse in Matthew 17
Commentary
16 notes on this verseBefore 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.
This site's exposition
they that received tribute money
on Matthew 17:24-25
The tribute in question is the annual half-shekel temple tax of Exodus 30:13, collected from every Israelite male for the tabernacle and later temple service, and the collectors approach Peter rather than Jesus directly. Peter answers yes before consulting his master, and Jesus meets him first with a question rather than a rebuke, asking whether kings collect toll from their own children or from strangers, an argument from the nature of sonship that Peter answers correctly, of strangers.
The record, by era
The Church Fathers5 voices
This speech has a twofold meaning. First, that the children of the kings of the earth are free with the kings of the earth; but strangers, foreigners in the land, are not free, because of those that oppress them, as the Egyptians did the children of Israel. The second sense is; forasmuch as there be some who are strangers to the sons of the kings of the earth, and are yet sons of God, therefore it is they that abide in the words of Jesus; these are free, for they have known the truth, and the truth has set them free from the service of sin; but the sons of the kings of the earth are not free; for whoso doth sin, he is the servant of sin. (John 8:34.) We may hence gather as a consequence of this, that when any come with justice demanding our earthly goods, it is the kings of the earth that send them, to claim of us what is their own; and by His own example the Lord forbids any offence to be given even to these, whether that they should sin no more, or that they should be saved. For the Son of God, who did no servile work, yet as having the form of a slave, which He took on Him for man's sake, gave custom and tribute.
Is it not clear that the sons of kings are not subject to tax and those who are the heirs of a kingdom are free from service? But his words have inner meaning. A drachma was demanded of the people. Now the law moves toward that faith which was to be revealed through Christ. Therefore by the custom of the law this same drachma was demanded from Christ as though from an ordinary citizen. But to show that he was not subject to the law and to demonstrate the glory of his Father's dignity in himself, he offered as an example of earthly privilege the fact that kings' sons are not subject to census and tax. He is the Redeemer of our soul and body. Nothing should be demanded of him for his redemption, because it was necessary that a king's son be distinguished from the common lot. Therefore the king's son offers a stumbling block to the tax law in order to do away with it, he being free from the duty of the law.
(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.
A commentator
John ChrysostomHomily on the Gospel of Matthew 58 · Written in the 5th century.
proposed
What then saith Peter? "He saith, Yea:" and to these indeed he said, that He payeth, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him, "saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free." For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what hath been said, partly giving him leave to speak freely, backward as he was to speak first of these things. And what He saith is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Seest thou how He hath distinguished the sons from them that are not sons? And if He were not a Son, to no purpose hath He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither doth He belong to God, but to some other. But if He belong to another, then neither hath the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents. Wherefore also in contradistinction He hath mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves. And I would have thee mark this also; how the high doctrine, revealed to Peter, He doth hereby again confirm. […]
(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.
9 more voices on this verse
The Medieval Church3 voices
Then Peter's response is presented: and he said: yes, i.e., it is true that he has not paid. Chrysostom says that lest he be troubled, he said yes, he pays. Then follows Christ's question, and then Peter's response. In the question two things are to …
(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?
And when he was come into the house, Jesus spake first to him, saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? Of their own sons, or of strangers? Peter saith unto him, Of strangers. Jesus saith …
The Puritans and the Awakening3 voices
Jesus prevented him - Just when St. Peter was going to ask him for it. Of their own sons, or of strangers? - That is, such as are not of their own family.
He saith, yes,....
So that here is Christ, the Brightness of his Father's glory, by himself purging our sins, paying our debts, and destroying for us him that had the power of death, that is, the devil. Thus were the several indications of Christ's gracious intentions admirable interwoven.
The Nineteenth Century3 voices
He saith, Yes - From this reply of Peter, it is evident that our Lord customarily paid all taxes, tributes, etc., which were common among the people wherever he came. The children of God are subject to all civil laws in the places where they live - and should pay the taxes levied on them by public authority; and though any of these should be found unjust, They rebel not, as their business is not to reform the politics of nations, but the morals of the world.
A commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
He saith, yes--that is, "To be sure He does"; as if eager to remove even the suspicion of the contrary. If Peter knew--as surely he did--that there was at this time no money in the bag, this reply must be regarded as a great act of faith in his Master. And when he was come into the house--Peter's.
These verses contain a circumstance in our Lord’s history which is not recorded by any of the evangelists excepting St. Matthew. A remarkable miracle is worked in order to provide payment of the tribute money required for the service of the temple. There are three striking points in the narrative which deserve attentive observation. Let us in the first place observe our Lord’s perfect knowledge of everything that is said and done in this world. We are told that “those who received tribute money came to Peter and said, ‘Does not your master pay tribute? he sayeth”yes.” It is evident that our Lord was not present when the question was asked and the answer given; and yet no sooner did Peter come into the house than our Lord asked him, “What thinkest thou Simon of whom do the kings of the earth take custom or tribute?” He howed that he was as well acquainted with the conversation as if he had been listening or standing by. There is something unspeakably solemn in the thought that the Lord Jesus knows all things. There is an eye that sees all our daily conduct; there is an ear that hears all our daily words. All things are naked and opened unto the eyes of him with whom we have to do. Concealment is impossible; hypocrisy is useless. We may deceive ministers; we may impose upon our relations and neighbors: but the Lord sees us through and through. We cannot deceive Christ. We ought to endeavor to make practical use of this truth. We should strive to live as in the Lord’s sight and, like Abraham, to “walk before” him ( Genesis 17:1 ). Let it be our daily aim to say nothing we would not like Christ to hear, and to do nothing we would not like Christ to see. Let us measure every difficult question as to right and wrong by one simple test: “How would I behave if Jesus were standing by my side?” Such a standard is not extravagant and absurd.
The words behind it
34 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| λέγει· | legei | He says; | G3004 → | 1325 times |
| ναί. | nai | Yes. | G3483 → | 33 times |
| καὶ | kai | And | G2532 → | 9120 times |
| ἐλθόντα | elthonta | he having entered | G2064 → | 628 times |
| εἰς | eis | into | G1519 → | 1755 times |
| τὴν | ten | the | G3588 → | 19766 times |
| οἰκίαν | oikian | house | G3614 → | 93 times |
| προέφθασεν | proephthasen | anticipated | G4399 → | |
| αὐτὸν | auton | him | G846 → | 5565 times |
| ὁ | ho | <the> | G3588 → | 19766 times |
| Ἰησοῦς | iesous | Jesus | G2424 → | 908 times |
| λέγων· | legon | saying; | G3004 → | 1325 times |
| τί | ti | What | G5101 → | 563 times |
| σοι | soi | you | G4771 → | 2973 times |
| δοκεῖ, | dokei | do think, | G1380 → | 62 times |
| Σίμων; | simon | Simon? | G4613 → | 75 times |
| οἱ | hoi | The | G3588 → | 19766 times |
| βασιλεῖς | basileis | kings | G935 → | 114 times |
| τῆς | tes | of the | G3588 → | 19766 times |
| γῆς | ges | earth | G1093 → | 248 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| τίνων | tinon | whom | G5101 → | 563 times |
| λαμβάνουσιν | lambanousin | do they receive | G2983 → | 257 times |
| τέλη | tele | custom | G5056 → | 40 times |
| ἢ | e | or | G2228 → | 342 times |
| κῆνσον; | kenson | tribute? | G2778 → | 4 times |
| ἀπὸ | apo | From | G575 → | 640 times |
| τῶν | ton | the | G3588 → | 19766 times |
| υἱῶν | huion | sons | G5207 → | 377 times |
| αὐτῶν | auton | of them | G846 → | 5565 times |
| ἢ | e | or | G2228 → | 342 times |
| ἀπὸ | apo | from | G575 → | 640 times |
| τῶν | ton | <the> | G3588 → | 19766 times |
| ἀλλοτρίων; | allotrion | strangers? | G245 → |
λέγει·He says;
legeiG3004 →1325 times
ναί.Yes.
naiG3483 →33 times
καὶAnd
kaiG2532 →9120 times
ἐλθόνταhe having entered
elthontaG2064 →628 times
εἰςinto
eisG1519 →1755 times
τὴνthe
tenG3588 →19766 times
οἰκίανhouse
oikianG3614 →93 times
προέφθασενanticipated
proephthasenG4399 →
αὐτὸνhim
autonG846 →5565 times
ὁ<the>
hoG3588 →19766 times
ἸησοῦςJesus
iesousG2424 →908 times
λέγων·saying;
legonG3004 →1325 times
τίWhat
tiG5101 →563 times
σοιyou
soiG4771 →2973 times
δοκεῖ,do think,
dokeiG1380 →62 times
Σίμων;Simon?
simonG4613 →75 times
οἱThe
hoiG3588 →19766 times
βασιλεῖςkings
basileisG935 →114 times
τῆςof the
tesG3588 →19766 times
γῆςearth
gesG1093 →248 times
ἀπὸfrom
apoG575 →640 times
τίνωνwhom
tinonG5101 →563 times
λαμβάνουσινdo they receive
lambanousinG2983 →257 times
τέληcustom
teleG5056 →40 times
ἢor
eG2228 →342 times
κῆνσον;tribute?
kensonG2778 →4 times
ἀπὸFrom
apoG575 →640 times
τῶνthe
tonG3588 →19766 times
υἱῶνsons
huionG5207 →377 times
αὐτῶνof them
autonG846 →5565 times
ἢor
eG2228 →342 times
ἀπὸfrom
apoG575 →640 times
τῶν<the>
tonG3588 →19766 times
ἀλλοτρίων;strangers?
allotrionG245 →
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Matthew 22:21“Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.”
it leads to
- Romans 13:7
Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
- Proverbs 24:21
My son, fear the LORD and the king, and do not associate with the rebellious.
- Acts 4:19
But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God.
- 1 Peter 2:13–17
Submit yourselves for the Lord’s sake to every human institution, whether to the king as the supreme authority,
- Matthew 22:37
Jesus declared, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’
- Romans 13:7
Through
Matthew 22:17So tell us what You think: Is it lawful to pay taxes to Caesar or not?”
it leads to
- Luke 2:1
Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire.
- Romans 13:6–7
This is also why you pay taxes. For the authorities are God’s servants, who devote themselves to their work.
- Luke 2:1
Through
1 Samuel 17:25Now the men of Israel had been saying, “Do you see this man who keeps coming out to defy Israel? To the man who kills him the king will give great riches. And he…
it leads to
- Joshua 15:16
And Caleb said, “To the man who strikes down Kiriath-sepher and captures it, I will give my daughter Acsah in marriage.”
- Joshua 15:16
Where this verse is studied
About Matthew
This page draws on 16 works. Open the list of works
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Gospels; Glossa Ordinaria, Catena Aurea by Aquinas; Hilary of Poitiers, Commentary (church-history corpus); J.C. Ryle, Expository Thoughts on the Gospels: Matthew; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; Jerome, Catena Aurea by Aquinas; Jerome, Commentary on Matthew; John Chrysostom, Homily on the Gospel of Matthew 58; John Gill, Exposition of the New Testament (1746-1748); John Lightfoot, Horae Hebraicae et Talmudicae on Matthew; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible; Origen of Alexandria, Catena Aurea by Aquinas; Theophylact of Ohrid, Commentary on Matthew and Thomas Aquinas, Commentary on Matthew.