The Collect
Keep, O Lord, your household the Church in your steadfast faith and love, that through your grace we may proclaim your truth with boldness, and minister your justice with compassion; for the sake of our Savior Jesus Christ, who lives and reigns with you and the Holy Spirit, one God, now and for ever. Amen.
Readings:
Psalm 78:1–39
Numbers 11:1–23
Gospel: Matthew 17:22–27
22 And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
23 And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
24 And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute?
25 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?
26 Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
27 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 piece of money: that take, and give unto them for me and thee.
Commentary:
Here, in our study assigned for this day, we have three vignettes, short literary sketches that seemingly are more focused on vivid imagery, rather than plot.
In scene one, writing in the third person, Matthew recounts how that during a time in which Jesus and the disciples were staying in Gallilee, Jesus tells them of his coming suffering and death at the hands of those in Jerusalem: “The Son of man shall be betrayed into the hands of men: And they shall kill him, and the third day he shall be raised again. ” (v. 22-23) In this Gospel this is the second of three such revelations (16:21, 17:22-23, 20:17-19)
Although we have explained this point in great detail—for the benefit of new readers—let us remember that the disciples, and most if not all of the Hebrew people, were expecting the arrival of an anointed one, a Messiah, who would be a great political and military leader, restoring the people and land to its former glory as that under the Kingship of David. The words of the Prophets had been misinterpreted.
Knowing that Jesus was indeed sent from God—due to his miraculous works—the disciples were absolutely convinced that Jesus would establish an Earthly, political, kingdom, and that they were going to be a part of his administration.
To understand this relationship, one might compare it to one of our modern day political campaigns. A candidate steps forward announcing his intent to run for office and he or she articulates the platform, the agenda, they intend to pursue if elected. Some people then become followers of this candidate and leave their jobs and families for a period of time, to go to work in this campaign, often harboring the hopes that if their candidate is elected, their work and sacrifice would be rewarded in the form of high office in this candidates new administration.
Such was the case with the disciples (see Mt. 20:20-23, and Mark 10:35-45).
“And they were exceeding sorry.” (v. 23b) Therefore, we see here that it causes them “great distress”, because they don’t understand why Jesus must suffer and die. They think that God has sent Jesus to be a great King, in the context of Earthly Kings that rule over a political subdivision; whereas God did send Jesus to be King—in the spiritual sense—over all mankind.
And it’s important for us to realize that as we read the Gospels, particularly the synoptic Gospels, that they’re a narrative (a story) that progressively reveals how God intends to save his people, and it’s at this point in the story that we see the disciples yet to perceive Jesus’ mission clearly. In fact, they won’t understand it clearly until after his death and resurrection.
When we read the Gospels it’s helpful to remember that the Messiah is carrying the story of the OT forward, in fact, he’s bringing it to its fulfillment. And while the disciples don’t see it yet, we have the great privilege of looking back at these events in hindsight, with eyes opened by the Holy Spirit.
This is also one of the reasons why the disciples don’t seem to acknowledge Jesus when he says that he’ll be raised on the third day. You get the impression that they don’t have any category for what he means, or how it could fit within their own eschatology. And because they don’t seem to have any category for a suffering Messiah their minds just simply checkout by the time Jesus mentions his resurrection.
In our second of three vignettes Matthew notes how that when they returned to Capernaum, collectors from the temple came to Peter asking for “church tax” from Jesus. (v. 24) The disciples have gathered together again in Galilee after some of them had gone up to the Mount of Transfiguration with Jesus, while the others had remained down below. They then travel back together to Capernaum, which is on the north side of the Sea of Galilee. And if you’ll recall this was Jesus’ home base, many even believe they lived in Simon Peter’s home together.
“The demand was very modest; the collectors stood in such awe of Christ, because of his mighty works, that they durst not speak to him about it, but applied themselves to Peter, whose house was in Capernaum, and probably in his house Christ lodged; he therefore was fittest to be spoken to as the housekeeper, and they presumed he knew his Master’s mind. Their question is, Doth not your master pay tribute? Some think that they sought an occasion against him, designing, if he refused, to represent him as disaffected to the temple-service, and his followers as lawless people, that would pay neither toll, tribute, nor custom, Ezra 4:13. It should rather seem, they asked this with respect, intimating, that if he had any privilege to exempt him from this payment, they would not insist upon it.” (Henry)
“Rabbis were exempt from paying this tax, and so were the priests in Jerusalem; would Jesus claim a similar exemption? The question assumes that he does pay regularly, and Peter agrees.” (France)
“He saith, Yes.” (v. 25a) Peter responds without hesitation, and maybe even presumptuously, that, yes, Jesus intends to pay. So Peter turns around and heads into the house, but while he’s headed in Jesus runs into him, apparently knowing what Peter had said to the tax collector and asks him, “What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?” (v. 25b) “Peter saith unto him, Of strangers.” (v. 26a)
Now, this question is supremely important to understanding this text. Jesus is asking a question that Peter will immediately know the answer to in order to make a point. So Peter answers, “from others.” It’s obvious that a king’s sons would naturally be exempt from any tax imposed by their father, the king. This is why Jesus follows up then by saying, “Then are the children free.” (26b)
Jesus is giving Peter an analogy to remind him of who he is. What Jesus is saying is that this tax isn’t applicable to him, because this tax was imposed upon Israel by his Father in heaven, the King of Israel, and Jesus is God’s one and only son, and is therefore under no obligation to pay this tax. Remember back in Matthew 12:6 when the Pharisees are up in arms over Jesus’ disciples violating the Sabbath, and Jesus responds by saying, “for the Son of Man is the lord of the Sabbath,” and “I tell you, something greater than the temple is here”?
Jesus is saying that if they really understood who he was they would not be asking him to pay the Temple tax, because something greater than the Temple is here. The very God who instituted the tax is in their midst, and their hardened hearts have made them blind to it. So there’s a great sense of irony that Israel’s tax collectors would come asking Jesus to pay this Temple tax. Again, Jesus uses this moment to remind Peter of who he is.
This takes us to our third vignette in this study; which is actually two vignettes combined into one event.
In the first, Jesus demonstrates his humility—although as God in the flesh he is under no obligation to pay the tax he levied upon the people of Israel—he none the less announces his intent to comply.
“Notwithstanding, lest we should offend them,” (v. 27a) There is so much wrapped up in that little phrase, “lest we should offend them” so much that we can learn from it. Paul understood this idea when he wrote in his first letter to the church in Corinth, and wrote of how we should not let our rights become a stumbling block to the weak. He was addressing those who were fully aware that there was nothing wrong with eating food sacrificed to idols, because those idols were fake. Yet he says there were those who were weak, and because of their former associations, they thought it to be sinful to eat such foods. So Paul admonishes the strong to not trample the weak in the exercising of their rights, but that they should be willing even to abstain from eating meat, if it were to make another brother stumble. And that we should have this same mind among us.
“ 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 piece of money: that take, and give unto them for me and thee.” (27b) This miracle seems almost like a tag line to point of the incident, but in a very real way it emphasizes, again, Jesus’ identity. While Jesus submitted to the tax, his method of paying the tax demonstrated, again, who he was. He gave Peter yet another glimpse at his glory, that same glory which Jesus would once again enjoy with his Father in heaven after his mission was finished.
“Thus the great Son pays the tax levied for his Father’s house; but he exercises his royal prerogative in the act, and takes the shekel out of the royal treasury. As man he pays, but first as God he causes the fish to bring him the shekel in its mouth.” (Spurgeon)
We don’t know why Jesus did not tell Peter to provide enough to pay for all the disciples. Perhaps it was implied or understood. Yet He did pay for Peter; as a foreshadow of the work of redemption for all men. Jesus, who did not actually owe the price, paid it nevertheless – and at the same time, with the same price, paid for Peter as well.
Benediction
We thank you, loving God, that we have gathered in your presence and shared in worship. Now may we go forth into the world, confident that we are your children, knowing that you have called us by name. In our daily life, may we align ourselves to your will, seeking direction to follow the plans you have for us which give us a hope and a future in Jesus Christ, and may we have patience in the waiting. In the challenges and joys we face, may we be assured that we do not face them alone. Let us go in peace, hope and love, in the name of our compassionate and powerful God the Son our Savior, and the comforting Holy Spirit. Amen.
Thought for the Day:
“May it be a light to you in dark places, when all other lights go out.”
― J.R.R. Tolkien
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