(Verse 24) And when they came to Capernaum, those who received the didrachma came to Peter and said, 'Does your teacher not pay the didrachma?' He said, 'Yes.' After Augustus Caesar, Judea became subject to taxes, and all were registered. Hence, Joseph with Mary, his betrothed, went to Bethlehem to be registered. Again, since he was brought up in Nazareth (which is a town in Galilee, adjacent to the city of Capernaum), they demand taxes as custom dictates. Because of the magnitude of the signs, those demanding taxes do not dare ask for it directly from Jesus, but approach his disciple and ask maliciously whether he pays taxes or opposes Caesar's will; as we read in another place: 'Is it lawful to pay tribute to Caesar or not?' (Mark 12:14)
And when he entered the house, Jesus anticipated him, saying: “What do you think, Simon? From whom do the kings of the earth take toll or tribute? From their sons or from others?” And when he entered the house, before Peter could speak, the Lord asks, so that the disciples would not be scandalized by the demand for tribute; since they see him knowing what happened in his absence.
17:25
(Verse 25) What do you think, Simon? Do the kings of the earth receive tribute or census from their sons or from strangers? And he said: From strangers. Jesus said to him: Therefore, the sons are free. Our Lord, both according to the flesh and according to the spirit, was the son of a king, either born of the lineage of David or begotten by the Almighty Word of the Father. Therefore, as a son of a king, he should not have to pay taxes, but because he took on the humility of the flesh, he had to fulfill all righteousness. And we, who are unhappy, are called by the name of Christ and yet do nothing worthy of such majesty: He endured the cross and paid tributes for us, we do not pay tributes for His honor, and we are like children of a king who are immune to paying taxes.
17:26
(Verse 26) But that we may not offend them: go to the sea, and cast in a hook, and that fish which shall first come up, take: and when thou hast opened its mouth, thou shalt find a stater: take that, and give it to them for me and thee. What I should first admire in this place, I know not, whether the foreknowledge, or the greatness of the Saviour. The foreknowledge that he knew the fish would have a stater in its mouth, and that he himself would be the first to be caught. The greatness and power, if at his word a stater was immediately created in the mouth of the fish, and that which was to come to pass he effected by his speaking. But it seems to me, according to a mystical understanding, that this is the fish that was first caught, which was in the depths of the sea and dwelled in salty and bitter waters, so that through the second Adam the first Adam might be freed; and that which was found in its mouth, that is, in its confession, would be given back to Peter and the Lord. And indeed, the same thing is given a beautiful price, but it is divided, because it was given as a price for Peter, as if for a sinner; but our Lord had not committed any sin, nor was deceit found in His mouth (Isaiah 53). The stater is called so because it has two didrachms, to show the likeness of the flesh, while both the slave and the Lord are redeemed at the same price. But it also builds up the understanding of the listener: that the Lord was of such great poverty that he had no means to pay taxes for himself and his apostle. If someone wants to object: how did Judas carry money in the purse? We will answer that he thought it would be wrong to convert the resources of the poor for his own use, and he gave us the same example.
18:1
(Chapter 18, Verse 1) At that time the disciples came to Jesus, saying, Who do you think is the greatest in the kingdom of heaven? This has often been discussed and is still worth considering. We must examine the reasons for each of the Lord's words and actions. After finding the coin, after paying the taxes, what does the sudden question from the apostles mean? At that time the disciples came to Jesus, saying, Who do you think is the greatest in the kingdom of heaven? Because they had seen the tribute paid by Peter and the Lord, equal in price, they decided that Peter should be preferred to all the other apostles, who had been compared to the Lord in the payment of the tribute. Therefore, they asked who is greater in the kingdom of heaven? And Jesus, seeing their thoughts and understanding the causes of their error, wanted to heal their desire for glory and their striving for humility.
18:2
(Verse 2.) And calling a little child, he set him in the midst of them, and said. Either simply any little child, to inquire about his age, and to demonstrate the likeness of innocence. Or certainly he placed a little child in their midst, who had come not to be served, but to serve, in order to give them an example of humility. Others interpret the little child as the Holy Spirit, whom he placed in the hearts of the disciples, in order to transform pride into humility.
18:3
(Ver. 3.) Amen I say to you, unless you are converted and become like little children, you will not enter the kingdom of heaven. It is not commanded to the apostles to have the age of children, but to have the innocence, and what they possess through years, let them possess through industry: so that they may be like little children in malice, not in wisdom.
18:4
(Verse 4.) Therefore, whoever humbles himself like this little child, he is the greatest in the kingdom of heaven. Just like this little child, whose example I give to you, does not persist in anger, does not hold grudges, does not delight in seeing a beautiful woman, does not think one thing and say another; in the same way, unless you have such innocence and purity of heart, you will not be able to enter the kingdom of heaven. Or in another way: Therefore, whoever humbles himself like this little child, he is the greatest in the kingdom of heaven. Whoever imitates me and humbles himself as I have humbled myself, taking the form of a servant, he will enter the kingdom of heaven.
18:5
(Verse 5.) And whoever receives such a little child in my name, receives me. And whoever is such, that he imitates the humility and innocence of Christ, in him Christ is received. And wisely, lest when it is reported to the apostles, they should think themselves honored, he added that they should be received not through their own merit, but through the honor of the master.
18:6
(Verse 6.) But whoever causes one of these little ones who believe in me to sin, it would be better for him if a millstone were hung around his neck and he were drowned in the depth of the sea. Note that whoever is scandalized is little: for the greater ones do not receive scandals.
Let him be hanged with a millstone around his neck, and let him be thrown into the depths of the sea. Although this general idea can be applied against anyone who causes scandal, it can also be understood in the context of the apostles, who seemed to be competing with each other over rank when they asked who was the greatest in the kingdom of heaven. If they had remained in this vice, they could have caused those whom they called to the faith to stumble through their scandal, as they saw the apostles fighting amongst themselves for honor. But when he said, 'It is expedient for him that a millstone be hung about his neck,' he speaks according to the custom of the province, with which the punishment for more grievous crimes among the ancient Jews was that they should be plunged into the deep with a stone fastened to them. It is expedient for him, because it is much better to receive a brief punishment for a fault than to be preserved for eternal tortures. For the Lord will not judge twice for the same thing (Nahum 1).
18:7
(Verse 7) Woe to the world because of scandals. For it is necessary that scandals come, but woe to the man through whom the scandal comes.
Not that it is necessary for scandals to come, otherwise those who cause scandal would be without guilt, but since it is necessary for scandals to occur in this world, everyone is exposed to scandal due to their own fault. At the same time, Judas, who had prepared his mind for betrayal, is struck by a general consensus.
18:8-9
(Verse 8, 9) But if your hand or your foot causes you to stumble, cut it off and throw it away. It is better for you to enter life maimed or crippled than to have two hands or two feet and be thrown into the eternal fire. And if your eye causes you to stumble, gouge it out and throw it away. It is better for you to enter life with one eye than to have two eyes and be thrown into the fire of hell. Indeed, it is necessary for scandals to come, but woe to the person through whom the scandal comes! Therefore, every affection is cut off and every proximity is amputated, so that no one of the believers may be exposed to scandals through the opportunity of piety. If, he says, someone is so connected to you like a hand, foot, eye, and is useful and caring, and sharp in discerning: but he causes scandal to you, and he drags you into hell because of the disparity of his behavior: it is better that you both avoid his proximity and carnal benefits, so that while you want to profit your relatives and necessary ones, you don't end up causing ruins. Therefore, neither brother, nor wife, nor children, nor friends, nor any affection that can exclude us from the kingdom of heaven, should be preferred to the love of the Lord. Each believer knows what harms themselves, what troubles their soul, and is often tested. It is better to lead a solitary life than to lose eternal life for the needs of this present life.
18:10-11