King James Version
Matthew 17
27 verses with commentary
The Transfiguration
And after six days Jesus taketh Peter , James, and John his brother, and bringeth them up into an high mountain apart ,
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Jesus taking 'Peter, James, and John' to 'an high mountain apart' selects an inner circle to witness His transfiguration. The 'high mountain' (traditionally Mount Tabor or Hermon) provides isolation for this revelatory event. 'After six days' (from Peter's confession, 16:16) links the transfiguration to Jesus' passion prediction—showing glory before suffering. The three disciples represent witnesses who would later testify to Jesus' divine glory (2 Peter 1:16-18).
And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.
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The transformation—'he was transfigured before them: and his face did shine as the sun, and his raiment was white as the light'—reveals Jesus' divine glory temporarily unveiled. 'Transfigured' (Greek: metamorphoō) means to change form, revealing His true nature. His shining face recalls Moses' glowing face after encountering God (Exodus 34:29-30), but exceeds it ('as the sun'). The brilliant white garments symbolize divine purity and heavenly glory. This glimpse of Jesus' pre-incarnate and post-resurrection glory strengthened disciples for coming trials.
And, behold, there appeared unto them Moses and Elias talking with him.
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Moses and Elijah's appearance with Jesus reveals His divine nature and mission's continuity with Old Testament revelation. Moses represents the Law, Elijah the Prophets—together they comprise Israel's Scripture, both testifying to Christ. Their conversation about Jesus' 'decease' (Luke 9:31, Greek 'exodos'—exodus) in Jerusalem shows the cross as the ultimate exodus, liberating from sin. Reformed theology sees the Transfiguration validating Christ's deity and showing Old Testament Scripture pointing to Him. The glorified Christ prefigures His resurrection body.
Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias.
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Peter's proposal to build three tabernacles reveals misunderstanding of the moment's significance. He treats Jesus as equal with Moses and Elijah rather than recognizing His supremacy. The suggestion to preserve this experience through building structures shows human tendency to institutionalize divine encounters rather than submit to God's purposes. Peter's 'it is good for us to be here' prioritizes comfort over mission—they must descend the mountain to accomplish Jesus' redemptive work.
While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him.
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The Father's voice from the cloud—'This is my beloved Son, in whom I am well pleased; hear ye him'—echoes His baptismal declaration (3:17) with the addition: 'hear ye him.' This command elevates Jesus' authority above Moses and Elijah. The 'bright cloud' represents divine presence (Shekinah), recalling the cloud guiding Israel (Exodus 13:21-22) and filling the tabernacle (Exodus 40:34). God's audible affirmation authenticates Jesus as the Prophet greater than Moses whom Israel must hear (Deuteronomy 18:15).
And when the disciples heard it, they fell on their face, and were sore afraid.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
And Jesus came and touched them, and said, Arise, and be not afraid.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
And when they had lifted up their eyes, they saw no man, save Jesus only.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
And his disciples asked him, saying, Why then say the scribes that Elias must first come?
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
And Jesus answered and said unto them, Elias truly shall first come, and restore all things.
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
Then the disciples understood that he spake unto them of John the Baptist.
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Then the disciples understood that he spake unto them of John the Baptist. The Greek verb συνῆκαν (synēkan, "understood") marks a crucial moment of comprehension after Jesus's transfiguration discourse. When Jesus spoke of Elijah's return (v. 11-12), declaring "Elias is come already, and they knew him not, but have done unto him whatsoever they listed" (v. 12), the disciples grasped the typological connection: John the Baptist fulfilled the prophesied Elijah role (Malachi 4:5-6; Luke 1:17).
John came "in the spirit and power of Elias" (Luke 1:17), preparing the way for Messiah through preaching repentance. Yet Israel's leadership rejected him, culminating in Herod's execution (Matthew 14:1-12). Jesus's statement "Likewise shall also the Son of man suffer of them" (v. 12) draws the parallel: as John suffered, so would Jesus. This understanding deepens the disciples' grasp of Messiah's suffering path—not immediate triumph but rejection, suffering, then glorification (Luke 24:26).
The moment of understanding follows the transfiguration where Moses and Elijah appeared, discussing Jesus's upcoming "exodus" at Jerusalem (Luke 9:31). Peter's voice from heaven declared "This is my beloved Son... hear ye him" (v. 5). Now understanding John's role as the new Elijah, the disciples begin comprehending the prophetic pattern: forerunner suffers, Messiah suffers, then glory comes. True discipleship requires grasping this sequence—cross before crown (Mark 8:34-35).
John came "in the spirit and power of Elias" (Luke 1:17), preparing the way for Messiah through preaching repentance. Yet Israel's leadership rejected him, culminating in Herod's execution (Matthew 14:1-12). Jesus's statement "Likewise shall also the Son of man suffer of them" (v. 12) draws the parallel: as John suffered, so would Jesus. This understanding deepens the disciples' grasp of Messiah's suffering path—not immediate triumph but rejection, suffering, then glorification (Luke 24:26).
The moment of understanding follows the transfiguration where Moses and Elijah appeared, discussing Jesus's upcoming "exodus" at Jerusalem (Luke 9:31). Peter's voice from heaven declared "This is my beloved Son... hear ye him" (v. 5). Now understanding John's role as the new Elijah, the disciples begin comprehending the prophetic pattern: forerunner suffers, Messiah suffers, then glory comes. True discipleship requires grasping this sequence—cross before crown (Mark 8:34-35).
Jesus Heals a Boy with a Demon
And when they were come to the multitude, there came to him a certain man, kneeling down to him, and saying,
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Reformed theology emphasizes the divine initiative evident in this text. The verse connects to broader biblical themes of covenant, redemption, and God's unchanging character. Understanding this passage requires recognizing both its historical context and its application to Christian life.
Lord, have mercy on my son: for he is lunatick, and sore vexed: for ofttimes he falleth into the fire, and oft into the water.
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This text illustrates key Reformed principles: sola Scriptura, sola gratia, and sola fide. The passage demonstrates how God's Word speaks authoritatively to human need, revealing both our depravity and God's merciful provision through Christ.
And I brought him to thy disciples, and they could not cure him.
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And I brought him to thy disciples, and they could not cure him. This father's desperate complaint (Greek ἤνεγκα, ēnegka, "I brought") exposes the disciples' spiritual impotence. Jesus had previously granted them ἐξουσία (exousia, authority) over unclean spirits (Matthew 10:1, 8), and they'd successfully cast out demons during their mission (Luke 10:17). Yet now they fail spectacularly before a crowd watching.
The inability to cure (θεραπεῦσαι, therapeusai) indicates more than lack of technique—it reveals deficient faith and prayer life (v. 20-21). While Jesus was on the mountain experiencing transfiguration glory with Peter, James, and John, the remaining nine disciples faced demonic opposition in the valley and failed. Their failure contrasts sharply with Christ's immediate success (v. 18), highlighting the disciples' dependence on His presence and power rather than their own supposed authority.
The father's statement carries rebuke: "I brought him to thy disciples"—your followers, whom one would expect to have your power. The implication stings: if Jesus's own disciples cannot help, what hope remains? Yet this sets up Christ's stunning demonstration of compassion and power, teaching that authentic ministry flows from intimate relationship with God, not mere positional authority or past success.
The inability to cure (θεραπεῦσαι, therapeusai) indicates more than lack of technique—it reveals deficient faith and prayer life (v. 20-21). While Jesus was on the mountain experiencing transfiguration glory with Peter, James, and John, the remaining nine disciples faced demonic opposition in the valley and failed. Their failure contrasts sharply with Christ's immediate success (v. 18), highlighting the disciples' dependence on His presence and power rather than their own supposed authority.
The father's statement carries rebuke: "I brought him to thy disciples"—your followers, whom one would expect to have your power. The implication stings: if Jesus's own disciples cannot help, what hope remains? Yet this sets up Christ's stunning demonstration of compassion and power, teaching that authentic ministry flows from intimate relationship with God, not mere positional authority or past success.
Then Jesus answered and said, O faithless and perverse generation, how long shall I be with you? how long shall I suffer you? bring him hither to me.
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This verse reveals profound theological truth central to Reformed understanding of Scripture. The passage demonstrates God's sovereignty and grace working through human circumstances. Christ's teaching here challenges contemporary religious assumptions while pointing to deeper spiritual realities.
And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
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And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour. Where the disciples failed, Jesus succeeded instantly through simple rebuke (ἐπετίμησεν, epetimēsen). The verb carries authority—not lengthy exorcism rituals but commanding word. The demon "departed" (ἐξῆλθεν, exēlthen, went out) immediately, demonstrating Christ's absolute authority over spiritual forces. No negotiation, no struggle—just sovereign command and instant obedience.
"The child was cured from that very hour" (ἀπὸ τῆς ὥρας ἐκείνης, apo tēs hōras ekeinēs) emphasizes immediacy and completeness. The boy didn't gradually improve but experienced instantaneous restoration. This contrasts with the disciples' impotent attempts and highlights Jesus's unique authority. The cure (ἐθεραπεύθη, etherapeuthē) wasn't merely symptom suppression but complete deliverance—spiritual and physical restoration.
This miracle demonstrates Messianic authority. Jesus doesn't invoke higher power or perform elaborate rituals; He commands directly. His rebuke addresses the root cause (demonic oppression), not just symptoms. This reveals the gospel pattern: where human effort fails utterly, Christ's word accomplishes instantly. He is the stronger man who binds the strong man and plunders his goods (Matthew 12:29). Every demon must flee at His name (Philippians 2:10).
"The child was cured from that very hour" (ἀπὸ τῆς ὥρας ἐκείνης, apo tēs hōras ekeinēs) emphasizes immediacy and completeness. The boy didn't gradually improve but experienced instantaneous restoration. This contrasts with the disciples' impotent attempts and highlights Jesus's unique authority. The cure (ἐθεραπεύθη, etherapeuthē) wasn't merely symptom suppression but complete deliverance—spiritual and physical restoration.
This miracle demonstrates Messianic authority. Jesus doesn't invoke higher power or perform elaborate rituals; He commands directly. His rebuke addresses the root cause (demonic oppression), not just symptoms. This reveals the gospel pattern: where human effort fails utterly, Christ's word accomplishes instantly. He is the stronger man who binds the strong man and plunders his goods (Matthew 12:29). Every demon must flee at His name (Philippians 2:10).
Then came the disciples to Jesus apart , and said, Why could not we cast him out?
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Then came the disciples to Jesus apart, and said, Why could not we cast him out? The disciples' private inquiry (κατ' ἰδίαν, kat' idian, "apart, privately") shows appropriate humility—they don't demand explanation publicly but seek understanding in private. Their question "Why could not we?" (διὰ τί ἡμεῖς, dia ti hēmeis) reveals perplexity. They possessed delegated authority (Matthew 10:1) and had previously succeeded (Luke 10:17), so this failure bewildered them.
Jesus's response (v. 20) is stunning: "Because of your unbelief" (δι' ἀπιστίαν, di' apistian). Despite witnessing countless miracles and receiving Christ's empowerment, their faith remained deficient. He explains that even mustard-seed faith suffices to move mountains—the issue wasn't faith's quantity but quality. Authentic faith, however small, connects to God's unlimited power; false confidence, however great, accomplishes nothing.
Mark's parallel adds: "This kind can come forth by nothing, but by prayer and fasting" (Mark 9:29). The disciples relied on past success and positional authority without maintaining vital connection to God through prayer. They treated spiritual authority as personal possession rather than borrowed power requiring constant dependence. This teaches that ministry effectiveness depends not on gifting or position but on abiding relationship with Christ (John 15:5). Apart from Him, we can do nothing.
Jesus's response (v. 20) is stunning: "Because of your unbelief" (δι' ἀπιστίαν, di' apistian). Despite witnessing countless miracles and receiving Christ's empowerment, their faith remained deficient. He explains that even mustard-seed faith suffices to move mountains—the issue wasn't faith's quantity but quality. Authentic faith, however small, connects to God's unlimited power; false confidence, however great, accomplishes nothing.
Mark's parallel adds: "This kind can come forth by nothing, but by prayer and fasting" (Mark 9:29). The disciples relied on past success and positional authority without maintaining vital connection to God through prayer. They treated spiritual authority as personal possession rather than borrowed power requiring constant dependence. This teaches that ministry effectiveness depends not on gifting or position but on abiding relationship with Christ (John 15:5). Apart from Him, we can do nothing.
And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you.
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Jesus' explanation 'Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you' addresses the disciples' failure to cast out the demon (v. 16). The problem was 'unbelief,' not lack of ability. The mustard seed analogy emphasizes faith's quality, not quantity—even tiny genuine faith accomplishes impossible things. The mountain-moving metaphor represents seemingly impossible obstacles overcome by faith.
Howbeit this kind goeth not out but by prayer and fasting.
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Jesus explains the disciples' failure to cast out the demon: 'this kind goeth not out but by prayer and fasting.' Some spiritual battles require extraordinary dependence on God. While many manuscripts omit 'and fasting,' the principle remains: certain ministries demand concentrated devotion and self-denial. Reformed practice recognizes prayer and fasting as means of grace, not earning God's favor but expressing desperate dependence. The disciples' failure despite previous successes (Matthew 10:8) shows that past victories don't guarantee present power—continuous reliance on God is essential.
Jesus Again Foretells Death
And while they abode in Galilee, Jesus said unto them, The Son of man shall be betrayed into the hands of men:
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And while they abode in Galilee, Jesus said unto them (Συστρεφομένων δὲ αὐτῶν ἐν τῇ Γαλιλαίᾳ εἶπεν αὐτοῖς ὁ Ἰησοῦς)—The genitive absolute συστρεφομένων ('while gathering together, while assembling') indicates the disciples regathering after their missionary journey or after the Transfiguration. Galilee was Jesus's primary ministry base, yet He repeatedly predicted His departure. The Son of man shall be betrayed into the hands of men (Μέλλει ὁ υἱὸς τοῦ ἀνθρώπου παραδίδοσθαι εἰς χεῖρας ἀνθρώπων)—the future μέλλει ('is about to') shows imminence. The verb παραδίδωμι (paradidōmi, 'to hand over, to betray, to deliver up') is used of Judas's betrayal but also the Father's sovereign purpose (Romans 8:32).
The wordplay υἱὸς τοῦ ἀνθρώπου...εἰς χεῖρας ἀνθρώπων ('Son of Man into hands of men') emphasizes the incarnation's tragedy: the perfect Man betrayed by sinful mankind. Yet this 'betrayal' fulfills divine plan—God's sovereignty and human wickedness converge at the cross (Acts 2:23). This is Jesus's second explicit passion prediction (first: 16:21), showing He repeatedly prepared disciples for what they couldn't comprehend.
The wordplay υἱὸς τοῦ ἀνθρώπου...εἰς χεῖρας ἀνθρώπων ('Son of Man into hands of men') emphasizes the incarnation's tragedy: the perfect Man betrayed by sinful mankind. Yet this 'betrayal' fulfills divine plan—God's sovereignty and human wickedness converge at the cross (Acts 2:23). This is Jesus's second explicit passion prediction (first: 16:21), showing He repeatedly prepared disciples for what they couldn't comprehend.
And they shall kill him, and the third day he shall be raised again. And they were exceeding sorry.
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And they shall kill him, and the third day he shall be raised again (καὶ ἀποκτενοῦσιν αὐτόν, καὶ τῇ ἡμέρᾳ ἐγερθήσεται)—The future ἀποκτενοῦσιν ('they will kill') specifies death by human agency, yet the passive ἐγερθήσεται ('He will be raised') indicates divine agency—the Father will raise the Son (Acts 2:24, 32; Romans 8:11). The phrase τῇ τρίτῃ ἡμέρᾳ ('on the third day') fulfills Hosea 6:2 and Jonah's three-day sign (Matthew 12:40). This specific timeframe proves Jesus's prophetic authority—He predicted not only His death but the exact timing of His resurrection.
And they were exceeding sorry (καὶ ἐλυπήθησαν σφόδρα)—The verb λυπέω (lypeō, 'to grieve, to be sorrowful') intensified by σφόδρα ('exceedingly, greatly') shows their emotional devastation. Yet their sorrow focused on the death, not the resurrection. They heard 'killed' but didn't process 'raised'—selective hearing based on preconceptions. They expected a conquering Messiah, not a suffering servant. Their grief reveals they didn't yet understand that Christ's death was necessary for redemption, not defeat of God's purposes.
And they were exceeding sorry (καὶ ἐλυπήθησαν σφόδρα)—The verb λυπέω (lypeō, 'to grieve, to be sorrowful') intensified by σφόδρα ('exceedingly, greatly') shows their emotional devastation. Yet their sorrow focused on the death, not the resurrection. They heard 'killed' but didn't process 'raised'—selective hearing based on preconceptions. They expected a conquering Messiah, not a suffering servant. Their grief reveals they didn't yet understand that Christ's death was necessary for redemption, not defeat of God's purposes.
The Temple Tax
And when they were come to Capernaum, they that received tribute money came to Peter, and said, Doth not your master pay tribute? tribute: called in the original, didrachma, being in value fifteen pence sterling; about thirty seven cents
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And when they were come to Capernaum, they that received tribute money came to Peter (Ἐλθόντων δὲ αὐτῶν εἰς Καφαρναοὺμ προσῆλθον οἱ τὰ δίδραχμα λαμβάνοντες τῷ Πέτρῳ)—Capernaum was Jesus's ministry headquarters (4:13). The τὰ δίδραχμα (didrachma, 'two drachma') refers to the half-shekel temple tax required of every Jewish male over 20 (Exodus 30:11-16). The collectors approached Peter, perhaps because he was prominent or owned a house there. And said, Doth not your master pay tribute? (καὶ εἶπαν, Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα;)—the question expects a positive answer ('Your teacher does pay, doesn't he?'), subtly challenging whether Jesus honors Jewish obligation.
This wasn't Roman taxation but temple support for sacrifices, maintenance, and priestly support. The question tests Jesus's piety and Jewish loyalty. Did He honor Torah requirements? The collectors' approach to Peter rather than Jesus may indicate reluctance to directly confront Him after His growing reputation. This incident demonstrates Jesus's engagement with practical religious/civic obligations, not merely lofty spiritual teaching.
This wasn't Roman taxation but temple support for sacrifices, maintenance, and priestly support. The question tests Jesus's piety and Jewish loyalty. Did He honor Torah requirements? The collectors' approach to Peter rather than Jesus may indicate reluctance to directly confront Him after His growing reputation. This incident demonstrates Jesus's engagement with practical religious/civic obligations, not merely lofty spiritual teaching.
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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He saith, Yes. And when he was come into the house, Jesus prevented him (λέγει, Ναί. καὶ ὅτε εἰσῆλθεν εἰς τὴν οἰκίαν, προέφθασεν αὐτὸν ὁ Ἰησοῦς)—Peter's immediate 'Yes' (Ναί) affirms Jesus's practice of paying the tax. The verb προφθάνω (prophthānō, 'to anticipate, to come before, to prevent' in older English meaning 'precede') shows Jesus initiated conversation before Peter could speak. This demonstrates Jesus's omniscience—He knew the encounter Peter just had. His supernatural knowledge validates His subsequent teaching.
What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? (Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον;)—Jesus uses Socratic questioning. The terms τέλος (indirect tax, custom) and κῆνσος (direct tax, tribute) cover all taxation. Of their own children, or of strangers? (ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;)—the contrast is between υἱοί (sons, heirs, royal family) and ἀλλότριοι (strangers, aliens, foreigners). Jesus establishes the principle that kings tax subjects, not their own family.
What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? (Τί σοι δοκεῖ, Σίμων; οἱ βασιλεῖς τῆς γῆς ἀπὸ τίνων λαμβάνουσιν τέλη ἢ κῆνσον;)—Jesus uses Socratic questioning. The terms τέλος (indirect tax, custom) and κῆνσος (direct tax, tribute) cover all taxation. Of their own children, or of strangers? (ἀπὸ τῶν υἱῶν αὐτῶν ἢ ἀπὸ τῶν ἀλλοτρίων;)—the contrast is between υἱοί (sons, heirs, royal family) and ἀλλότριοι (strangers, aliens, foreigners). Jesus establishes the principle that kings tax subjects, not their own family.
Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
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Peter saith unto him, Of strangers (λέγει, Ἀπὸ τῶν ἀλλοτρίων)—Peter correctly answers that kings tax ἀλλότριοι (foreigners, non-family members), not their own sons. He grasps the earthly principle but hasn't yet applied it to Jesus's identity. Jesus saith unto him, Then are the children free (ἔφη αὐτῷ ὁ Ἰησοῦς, Ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί)—the inferential ἄρα γε ('therefore, then, consequently') draws the conclusion. The adjective ἐλεύθερος (free) means exempt from obligation, not liable.
Jesus's point: as God's Son, He's exempt from temple tax supporting His Father's house. The temple exists for God's glory; God's Son need not pay to access His Father's dwelling. By extension, disciples as adopted sons (Romans 8:15-17; Galatians 4:5-7) share this freedom—we're 'children of the King,' not strangers taxed for temple access. Yet Jesus voluntarily pays (v. 27), modeling both freedom and gracious condescension. Christian liberty doesn't demand rights but yields them for others' good (1 Corinthians 9:12, 19-23).
Jesus's point: as God's Son, He's exempt from temple tax supporting His Father's house. The temple exists for God's glory; God's Son need not pay to access His Father's dwelling. By extension, disciples as adopted sons (Romans 8:15-17; Galatians 4:5-7) share this freedom—we're 'children of the King,' not strangers taxed for temple access. Yet Jesus voluntarily pays (v. 27), modeling both freedom and gracious condescension. Christian liberty doesn't demand rights but yields them for others' good (1 Corinthians 9:12, 19-23).
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. a piece: or, a stater: it is half an ounce of silver, in value two shillings and six pence, sterling; about fifty five cents
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Notwithstanding, lest we should offend them (ἵνα δὲ μὴ σκανδαλίσωμεν αὐτούς)—the conjunction ἵνα μή ('lest, so that not') introduces purpose: Jesus pays to avoid σκανδαλίζω (causing to stumble, giving offense). Though exempt, He accommodates weak consciences. This exemplifies Paul's later teaching (Romans 14:13-21; 1 Corinthians 8:9-13): don't cause others to stumble over non-essential matters. Christian freedom serves love, not self-assertion. Jesus models humility—voluntarily limiting freedom for others' spiritual good.
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 (πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα)—The στατήρ (statēr, four-drachma coin) equals two didrachmas, sufficient for two men. This miracle demonstrates (1) Christ's omniscience (knowing which fish has the coin); (2) His authority over creation (directing the fish); (3) His supernatural provision. That take, and give unto them for me and thee—Jesus includes Peter in His provision. God supplies our needs through unexpected means when we trust Him.
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 (πορευθεὶς εἰς θάλασσαν βάλε ἄγκιστρον καὶ τὸν ἀναβάντα πρῶτον ἰχθὺν ἆρον, καὶ ἀνοίξας τὸ στόμα αὐτοῦ εὑρήσεις στατῆρα)—The στατήρ (statēr, four-drachma coin) equals two didrachmas, sufficient for two men. This miracle demonstrates (1) Christ's omniscience (knowing which fish has the coin); (2) His authority over creation (directing the fish); (3) His supernatural provision. That take, and give unto them for me and thee—Jesus includes Peter in His provision. God supplies our needs through unexpected means when we trust Him.