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Ellicott's Commentary for English Readers(26) Of strangers.--The answer must be looked at from the Eastern rather than the European theory of taxation. To the Jews, as to other Eastern nations, direct taxation was hateful as a sign of subjugation. It had roused them to revolt under Rehoboam (1Kings 12:4), and they had stoned the officer who was over the tribute. They had groaned under it when imposed by the Syrian kings (1 Maccabees 10:29-30; 1 Maccabees 11:35). It was one of their grievances under Herod and his sons (Jos. Ant. xvii. 8, ? 4). Judas of Galilee and his followers had headed an insurrection against it as imposed by the Romans (Acts 5:37). It was still (as we see in Matthew 22:17) a moot point between the Pharisees and Herodians whether any Jew might lawfully pay it. Peter naturally answered our Lord's question at once from the popular Galilean view. Then are the children free.--The words are commonly interpreted as simply reminding Peter of his confession, and pressing home its logical consequence that He, the Christ, as the Son of God. was not liable to the "tribute" which was the acknowledgment of His Father's sovereignty. This was doubtless prominent in the answer, but its range is, it is believed, wider. (1.) If this is the only meaning, then the Israelites who paid the rate are spoken of as "aliens," or "foreigners," in direct opposition to the uniform language of Scripture as to their filial relation to Jehovah. (2.) The plural used not only in this verse but in that which follows, the "lest we should offend them," the payment for Peter as well as for Himself, all indicate that we are dealing with a general truth of wide application. Some light is thrown upon the matter by a fact of contemporary history. The very point which our Lord decides had been debated between the Pharisees and Sadducees. The Temple-rate question was to them what the Church-rate question has been in modern politics. After a struggle of seven days in the Sanhedrin, the Pharisees carried their point, made it (what it had not been before) a compulsory payment, and kept an annual festival in commemoration of their victory. Our Lord, placing the question on its true ground, pronounces judgment against the Pharisees on this as on other points. They were placing the Israelite on the level of a "stranger," not of a "son." The true law for "the children of the kingdom" was that which St. Paul afterwards proclaimed: "not grudgingly, or of necessity: for God loveth a cheerful giver" (2Corinthians 9:7). . . . Pulpit CommentaryVerse 26. - Of strangers. Peter is brought to the desired point. He answers, as any one would, that in earthly kingdoms the children of the ruling monarch are exempt from taxes, which are exacted from all other subjects. Then are the children free. The comparison required the use of the plural, though the reference is properly confined to himself. The deduction leads naturally to the lesson of Christ's immunity, he virtually implies (though the inference is not developed in words), "I am the Son of God, as you, Peter, have acknowledged; this tax is levied for the house and service of God, whose Son I am; therefore I am free from the obligation of paying it; it cannot be required that I should pay tribute to my Father." Looked at in its original nature, the impost could not with propriety be demanded from him. It was an offering of atonement, a ransom of souls. How could he give money in expiation of himself - he who had come to give his life a ransom for others? Why should he ransom himself from sin and death, who had come to take away sin and destroy death and open everlasting life to all men? There was need to make the point clear now that Christ had openly asserted his Messiahship and his Divine nature. To pay the demamt without explanation, after the statement of his Divinity, might occasion serious misapprehension in the minds of his followers. So he gently but convincingly shows that his claim of Sonship exempted him from all liability of the impost. Parallel Commentaries ...Greek“FromἈπὸ (Apo)PrepositionStrong's 575: From, away from. A primary particle; 'off, ' i.e. Away, in various senses.others,”ἀλλοτρίων (allotriōn)Adjective - Genitive Masculine PluralStrong's 245: From allos; another's, i.e. Not one's own; by extension foreign, not akin, hostile.[Peter] answered.Εἰπόντος (Eipontos)Verb - Aorist Participle Active - Genitive Masculine SingularStrong's 2036: Answer, bid, bring word, command. A primary verb; to speak or say.“ThenἌρα¦Γε (Ara¦Ge)ParticleStrong's 686: Then, therefore, since. Probably from airo; a particle denoting an inference more or less decisive.theοἱ (hoi)Article - Nominative Masculine PluralStrong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.sonsυἱοί (huioi)Noun - Nominative Masculine PluralStrong's 5207: A son, descendent. Apparently a primary word; a 'son', used very widely of immediate, remote or figuratively, kinship.areεἰσιν (eisin)Verb - Present Indicative Active - 3rd Person PluralStrong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.exempt,”ἐλεύθεροί (eleutheroi)Adjective - Nominative Masculine PluralStrong's 1658: Free, delivered from obligation. Probably from the alternate of erchomai; unrestrained, i.e. not a slave, or exempt.JesusἸησοῦς (Iēsous)Noun - Nominative Masculine SingularStrong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.declared.ἔφη (ephē)Verb - Imperfect Indicative Active - 3rd Person SingularStrong's 5346: To say, declare. Properly, the same as the base of phos and phaino; to show or make known one's thoughts, i.e. Speak or say.LinksMatthew 17:26 NIVMatthew 17:26 NLTMatthew 17:26 ESVMatthew 17:26 NASBMatthew 17:26 KJVMatthew 17:26 BibleApps.comMatthew 17:26 Biblia ParalelaMatthew 17:26 Chinese BibleMatthew 17:26 French BibleMatthew 17:26 Catholic BibleNT Gospels: Matthew 17:26 Peter said to him From strangers (Matt. Mat Mt)
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