After they had arrived in Capernaum
Capernaum, a significant location in Jesus' ministry, was a bustling town on the northern shore of the Sea of Galilee. It served as a central hub for Jesus' teachings and miracles. The Greek word for "arrived" (ἦλθον) suggests a purposeful journey, indicating that Jesus and His disciples were continuing their mission. Capernaum's archaeological remains, including a synagogue and Peter's house, provide a tangible connection to the Gospel narratives, underscoring the historical reality of Jesus' ministry.

the collectors of the two-drachma tax
The "two-drachma tax" refers to the temple tax, a religious levy based on Exodus 30:13-16, intended for the maintenance of the Jewish temple. The Greek term "δίδραχμα" (didrachma) indicates a specific coinage used for this tax, equivalent to two days' wages. The collectors were likely Jewish officials tasked with ensuring compliance with this religious obligation. This context highlights the intersection of religious duty and daily life in first-century Judea, reflecting the societal expectations placed upon devout Jews.

came to Peter
Peter, often seen as the spokesperson for the disciples, is approached directly by the tax collectors. The Greek verb "προσῆλθον" (prosēlthon) implies a deliberate approach, suggesting the collectors' intent to address a matter of importance. Peter's role here underscores his leadership among the disciples and foreshadows his future prominence in the early Church. This encounter also sets the stage for a teaching moment from Jesus, emphasizing the importance of understanding and fulfilling one's obligations.

and asked, 'Does your Teacher pay the two-drachma tax?'
The question posed to Peter is both direct and respectful, acknowledging Jesus' status as a "Teacher" (διδάσκαλος, didaskalos). This title reflects Jesus' recognized authority and wisdom in spiritual matters. The inquiry about the tax payment raises issues of religious observance and Jesus' relationship to Jewish law. It invites reflection on Jesus' role in fulfilling the law and His example of humility and submission to earthly authorities, even as the Son of God. This moment foreshadows the teaching that follows, where Jesus will address the nature of His mission and the kingdom of God.

(24) They that received tribute money.--The word for tribute here is didrachma, and differs from that of Matthew 17:25; Matthew 22:17. The latter is the census, or Roman poll-tax; the former was the Temple-rate, paid by every male Israelite above the age of twenty (Exodus 30:13-16; 2Chronicles 24:9). It was fixed at a half-shekel a head, and the shekel being reckoned as equal to four Attic drachmae, was known technically as the didrachma (Jos. Ant. iii. 8, ? 2). It was collected even from the Jews in foreign countries, was paid into the Corban, or treasury of the Temple, and was used to defray the expenses of its services. After the destruction of Jerusalem, Vespasian ordered that it should still be collected as before, and, as if adding insult to injury, be paid to the fund for rebuilding the Temple of the Capitoline Jupiter (Jos. Wars, vii. 6, ? 6). The three great festivals of the Jewish year were recognised as proper times for payment; and the relation of this narrative to John 7 makes it probable that the collectors were now calling in for the Feast of Tabernacles the payments that had not been made at the Passover or Pentecost previous. Their question implies that they half-thought that the Prophet of Nazareth had evaded or would disclaim payment. They were looking out for another transgression of the law, and as soon as He entered Capernaum (though He still held aloof from any public ministry), they tracked Him, probably to Peter's house, and put the question to His disciple. The narrative is remarkable both in itself and as found only in St. Matthew.

Verses 24-27. - The coin in the fish's mouth. This is one of the three miracles of our Lord which are peculiar to this Gospel St. Matthew seems to concern himself particularly with matters which present Jesus as King-Messiah; and this occurrence was in his view specially notable, as herein Christ claimed for himself a royal position - Son in his Father's house. Verse 24. - Capernaum. Once more before the final scene he visited the spot so dear to his human heart - "his own city." They that received tribute money (οἱ τὰ δίδραχμα λαμβάνοντες). This is an unfortunate rendering, as it may be taken to countenance an erroneous view of the demanded impost, found in many ancient and some modern commentaries, which vitiates their whole interpretation. According to this opinion, the tribute was a civil payment, like the denarius of Matthew 22:19, levied by the Roman government, or a capitation tax imposed by Herod, the Tetrarch of Galilee (of which tax, however, we have no historical proof). That this is a misunderstanding is plain from many considerations. In the first place, the collectors are not τελῶναι, publicans, but quite another set of people, called they that received the didrachmas. Again, the officers of government would not have made their demand mildly in an interrogative form, "Doth not your Master," etc.? but would have exhibited that violent and offensive behaviour which made them so hated among the Jews. The political tax is never termed didrachma, but always census, as in Matthew 22:17, 19; nor could Jesus have given the answer which is reported below, if the tax had been one levied in the interest of any earthly monarch, be it Caesar or Herod. The didrachma is a term denoting a well known rate, concerning which we have full information from many sources - biblical, Talmudic, and traditional. The didrachma was a silver coin equal to two Attic drachms, or, in Jewish money, to one half shekel of the sanctuary - something under our florin in weight. It was the amount of an ecclesiastical rate levied for religious purposes. Originally (Exodus 30:13, etc.) exacted as an acknowledgment and a thank offering, a ransom, as it were, for the lives rescued from Egypt, it had been used in the wilderness in providing the framework of the tabernacle and the ornamentation of its pillars. Based on this practice arose a custom that every male Israelite of twenty years old and upwards should annually contribute to the temple treasury the sum of a half shekel. Dr. Edersheim reckons the tribute in our Lord's time to have been equivalent to £75,000 per annum. The money was stored in the temple treasury, and was expended partly in the purchase of the daily sacrifices, victims, incense, etc., in the payment of rabbis and other officials connected with the temple, in maintaining the efficiency of the water supply, and in keeping in repair the vast and magnificent buildings in the temple area. After all this outlay, there was always a large sum in hand, which proved a strong temptation to the greed of conquerors, and the sacred coffers were often plundered; and even after many previous spoliations, we read that Crassus ( B.C. 54) carried off no less than two and a half millions sterling. The tax was due by the twenty-fifth of the month Adar (equivalent to February March), and the collectors who were appointed to or took upon themselves the office, opened stalls in; every country town for the reception of the money. For many centuries the rate was of a voluntary nature, considered, indeed, a religious duty, and to be evaded by no one, Pharisee or Sadducee, who wished to be regarded as an orthodox believer, but its payment had not been secured by any legal process. Lately, indeed, the penalty of distraint had been enacted in order to obtain the tax from defaulters; but it is doubtful whether this was generally enforced. Possibly the appointed day had now arrived, and the collectors thought right to stir in the matter. Came to Peter. They applied to Peter instead of directly to Christ, perhaps out of respect for the latter, and from a certain awe with which he inspired them. Besides, Peter was their fellow townsman, and they doubtless knew him well His natural impulsiveness might have induced him to answer the call. It may also have been his own house, the other eleven being apparently staying with other friends, and Jesus with him ("me and thee," ver. 27). We may suppose that Jesus had complied with the demand on former occasions, when sojourning in his Galilaean home, so that the present application was only natural. Doth not your Master (o( Dida/skalo u(mw = n, your Teacher) pay tribute (the didrachma)? Perhaps the form of the question might be better rendered, "Your Teacher pays the two drachms, does he not?" The pronoun "your" is plural, because they recognized that Jesus was at the head of a band of disciples, who would be influenced by his example. We may in this inquiry see other motives besides the obvious one. If Jesus paid the rate now without question, he would prove that he was nothing more than an ordinary Jew, with no claim to a higher origin or a Divine mission. Though not a priest or Levite, Jesus might have claimed exemption as a recognized rabbi, and the collectors may have desired to ascertain whether he would do this. There was, too, at this time a sect which, in its furious patriotism, refused to contribute aught to the temple so long as the holy city was profaned by the presence of the heathen. Did Christ belong to this body? And would he carry out their programme? If from any cause he declined the contribution, this abstention would give a handle to those who were not prepared to endorse his claims: the breach of such a generally recognized obligation would raise a prejudice against him, and weaken the effect of his acts and teaching. Some such motives may have contributed to inspire the question now asked.

Parallel Commentaries ...


After
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

they
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

had arrived
Ἐλθόντων (Elthontōn)
Verb - Aorist Participle Active - Genitive Masculine Plural
Strong's 2064: To come, go.

in
εἰς (eis)
Preposition
Strong's 1519: A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.

Capernaum,
Καφαρναοὺμ (Kapharnaoum)
Noun - Accusative Feminine Singular
Strong's 2584: Capernaum, a town of Galilee. Of Hebrew origin; Capernaum, a place in Palestine.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

collectors
λαμβάνοντες (lambanontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 2983: (a) I receive, get, (b) I take, lay hold of.

of the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

two-drachma [tax]
δίδραχμα (didrachma)
Noun - Accusative Neuter Plural
Strong's 1323: A double-drachma, two drachmae, a Greek silver coin. From dis and drachme; a double drachma.

came
προσῆλθον (prosēlthon)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 4334: From pros and erchomai; to approach, i.e. come near, visit, or worship, assent to.

to Peter
Πέτρῳ (Petrō)
Noun - Dative Masculine Singular
Strong's 4074: Peter, a Greek name meaning rock. Apparently a primary word; a rock; as a name, Petrus, an apostle.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

asked,
εἶπαν (eipan)
Verb - Aorist Indicative Active - 3rd Person Plural
Strong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.

“{Does} your
ὑμῶν (hymōn)
Personal / Possessive Pronoun - Genitive 2nd Person Plural
Strong's 4771: You. The person pronoun of the second person singular; thou.

Teacher
διδάσκαλος (didaskalos)
Noun - Nominative Masculine Singular
Strong's 1320: A teacher, master. From didasko; an instructor.

pay
τελεῖ (telei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 5055: (a) I end, finish, (b) I fulfill, accomplish, (c) I pay. From telos; to end, i.e. Complete, execute, conclude, discharge.

the
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

two drachmas?”
δίδραχμα (didrachma)
Noun - Accusative Neuter Plural
Strong's 1323: A double-drachma, two drachmae, a Greek silver coin. From dis and drachme; a double drachma.


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NT Gospels: Matthew 17:24 When they had come to Capernaum those (Matt. Mat Mt)