However, lest we should offend them, go to the sea, and cast a hook, and take up the fish that first comes up; and when you have opened its mouth, you shall find a piece of money: that take, and give unto them for me and you.
Read Chapter 17
Augustine of Hippo
AD 430
Quaest. Ev., i, 23: For, saith He, in every kingdom the children are free, that is, not under tax. Much more therefore should they be free in any earthly kingdom, who are children of that very kingdom under which are all the kingdoms of the earth.
He was also able to take the coin out of the earth, but he did not do so. [Instead he] made the miracle out of the sea, so that he might teach us the mystery rich in contemplation. For we are the fish snatched from the bitter disturbances of life. It is just as if we have been caught out of the sea on the apostles’ hooks. In their mouths the fish have Christ the royal coin, which was rendered in payment of debt for two things, for our soul and for our body. Also for two peoples, the Jews and the Gentiles. Also in the same way for the poor and the wealthy, since the old law clearly demanded the payment of the halfshekel from both rich and poor alike.
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 His 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, butthe 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 customor tribute,” (i. e. head- money,) “of their children, or of strangers?”.
non occ.: Or because Jesus had not any image of Caesar, (for the prince of this world had nothing in Him,) therefore He furnished an image of Caesar, not out of their own stock, but out of the sea....
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, itis better that offence should come, though truth be forsaken.
The Lord is called upon to pay the didrachma, (that is, two denarii,) for thisthe 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.
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 hurtor indignity for Him.
Or otherwise; From the time of Augustus Caesar Judaea 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 th...
Elsewhere, however, he despises the offense, when he was talking about foods, teaching us to know the times when we must take account of those being offended and when to disregard them. And in the manner of giving or paying the tax, he discloses himself again. Why does he not tell Peter to give of what they have laid up? So that, as I said, in this too he might show that he is God of all and that he rules even the sea. He had already demonstrated this when he rebuked it and by his commanding Peter to walk on the waves. Now again he signifies the same thing, though in another way, yet so as to cause great amazement. For it was not a small thing to predict that the fish carrying the tribute would be the first one caught in those depths or that the net thrown into the deep would obey his command and would bring in the fish carrying the coin. Thus it is an act of divine and unutterable power. The Gospel of Matthew, Homily
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, Matthew 15:11 teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed by the very mode of giving He discloses Himself again. For wherefore does He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neithe...
For when God slew the firstborn of Egypt, He then accepted the tribe of Levi for them. But because the numbers of this tribe wereless 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 asit 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?”.
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 b...
. Pay the tax, Christ says, lest they think that we despise and disdain the law, and we give offence. I am not paying because I owe the tax, but I make allowance for their weakness. We learn from this that we should not cause offense to anyone over things that do not harm us, but when we would be harmed by some action, then neither should we concerned about those who unreasonably take offense. To show, therefore, that He is God and Ruler of the sea, He sent Peter to take the coin from the fish. At the same time we learn a mystery: the fish is our nature immersed in the depths of unbelief, but the apostolic word drew us up and found in our mouth the coin, the words of the Lord and the confession of Christ. For he who confesses Christ has in his mouth the coin which equals two of the two-drachma pieces. For Christ also has two natures, being both God and man. Thus the coin is Christ, which was given for two, the Jews and the Gentiles, the righteous and the sinners. And if you should see ...
