Homily LVIII.
Matthew Chapter 17, Verse 22 And Matthew Chapter 17, Verse 23
"And while they abode in Galilee, Jesus said unto them, 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. And they were exceeding sorry."
That is, to hinder their saying, "wherefore do we abide here continually," He speaks to them again of the passion; on hearing which they had no wish so much as to see Jerusalem. And it is remarkable how, when both Peter had been rebuked, and Moses and Elias had discoursed concerning it, and had called the thing glory, and the Father had uttered a voice from above, and so many miracles had been done, and the resurrection was at the doors (for He said, He should by no means abide any long time in death, but should be raised the third day); not even so did they endure it, but were sorry; and not merely sorry, but exceeding sorry.
Now this arose from their being ignorant as yet of the force of His sayings. This Mark and Luke indirectly expressing said, the one, "They understood not the saying, and were afraid to ask Him:" the other, "It was hid from them, that they perceived it not, and they feared to ask Him of that saying."
And yet if they were ignorant, how were they sorry? Because they were not altogether ignorant; that He was to die they knew, continually hearing it, but what this death might be, and that there would be a speedy release from it, and that it would work innumerable blessings, as yet they knew not clearly; nor what this resurrection might be: but they understood it not, wherefore they grieved; for indeed they clung very earnestly to their Master.
"And when they were come to Capernaum, they that received the didrachma came to Peter, and said, Doth not your Master pay the didrachma?"
And what is this "didrachma?" When God had slain the firstborn of the Egyptians, then He took the tribe of Levi in their stead. Afterwards, because the number of the tribe was less than of the firstborn among the Jews, for them that are wanting to make up the number, He commanded a shekel to be contributed: and moreover a custom came thereby in force, that the firstborn should pay this tribute.
Because then Christ was a firstborn child, and Peter seemed to be first of the disciples, to him they come: their way being, as I suppose, to exact it in every city; wherefore also in His native place they approached Him; for Capernaum was accounted His native place.
And Him indeed they durst not approach, but Peter; nor him either with much violence, but rather gently. For not as blaming, but as inquiring, they said, "Doth not your Master pay the didrachma?" For the right opinion of Him they had not as yet, but as concerning a man, so did they feel; yet they rendered Him some reverence and honor, because of the signs that went before.
2. What then saith Peter? "He saith, Yea:" and to these indeed he said, that He payeth, but to Him he said it not, blushing perhaps to speak to Him of these things. Wherefore that gentle one, well knowing as He did all things, prevented him, "saying, What thinkest thou, Simon? Of whom do the kings of the earth take custom or tribute? of their own sons, or of strangers;" and when he said "of strangers," He replied, "Then are the sons free."
For lest Peter should suppose Him to say so, being told it by the others, He prevents him, partly indicating what hath been said, partly giving him leave to speak freely, backward as he was to speak first of these things.
And what He saith is like this, "I am indeed free from paying tribute. For if the kings of the earth take it not of their sons, but of their subjects; much more ought I to be freed from this demand, I who am Son, not of an earthly king, but of the King of Heaven, and myself a King." Seest thou how He hath distinguished the sons from them that are not sons? And if He were not a Son, to no purpose hath He brought in the example also of the kings. "Yea," one may say, "He is a Son, but not truly begotten." Then is He not a Son; and if not a Son, nor truly begotten, neither doth He belong to God, but to some other. But if He belong to another, then neither hath the comparison its proper force. For He is discoursing not of the sons generally, but of the genuine sons, men's very own; of them that share the kingdom with their parents.
Wherefore also in contradistinction He hath mentioned the "strangers;" meaning by "strangers," such as are not born of them, but by "their own," those whom they have begotten of themselves.
And I would have thee mark this also; how the high doctrine, revealed to Peter, He doth hereby again confirm. And neither at this did He stop, but by His very condescension declares this self-same truth; an instance of exceeding wisdom.
For after thus speaking, He saith, "But lest we should offend them, go thou and cast an hook into the sea, and take up the fish that first cometh up, and thou shall find therein a piece of money; that take, and give unto them for me and thee."
See how He neither declines the tribute, nor simply commands to pay it, but having first proved Himself not liable to it, then He gives it: the one to save the people, the other, those around Him, from offense. For He gives it not at all as a debt, but as doing the best for their weakness. Elsewhere, however, He despises the offense, when He was discoursing of meats, teaching us to know at what seasons we ought to consider them that are offended, and at what to disregard them.
And indeed by the very mode of giving He discloses Himself again. For wherefore doth He not command him to give of what they have laid up? That, as I have said, herein also He might signify Himself to be God of all, and the sea also to be under His rule. For He had indeed signified this even already, by His rebuke, and by His commanding this same Peter to walk on the waves; but He now again signifies the self-same thing, though in another way, yet so as to cause herein great amazement. For neither was it a small thing, to foretell that the first, who out of those depths should come in his way, would be the fish that would pay the tribute; and having cast forth His commandment like a net into that abyss, to bring up the one that bore the piece of money; but it was of a divine and unutterable power, thus to make even the sea bear gifts, and that its subjection to Him should be shown on all hands, as well when in its madness it was silent, and when, though fierce, it received its fellow servant; as now again, when it makes payment in His behalf to them that are demanding it.
"And give unto them," He saith, "for me and thee." Seest thou the exceeding greatness of the honor? See also the self-command of Peter's mind. For this point Mark, the follower of this apostle, doth not appear to have set down, because it indicated the great honor paid to him; but while of the denial he wrote as well as the rest, the things that make him illustrious he hath passed over in silence, his master perhaps entreating him not to mention the great things about himself. And He used the phrase, "for me and thee," because Peter too was a firstborn child.
Now as thou art amazed at Christ's power, so I bid thee admire also the disciple's faith, that to a thing beyond possibility he so gave ear. For indeed it was very far beyond possibility by nature. Wherefore also in requital for his faith, He joined him to Himself in the payment of the tribute.
3. "In that hour came the disciples unto Jesus, saying, Who then is the greatest in the kingdom of heaven?"
The disciples experienced some feeling of human weakness; wherefore the evangelist also adds this note, saying, "In that hour;" when He had preferred him to all. For of James too, and John, one was a firstborn son, but no such thing as this had He done for them.
Then, being ashamed to avow their feeling, they say not indeed openly, "Wherefore hast thou preferred Peter to us?" or, "Is he greater than we are?" for they were ashamed; but indefinitely they ask, "Who then is greater?" For when they saw the three preferred, they felt nothing of the kind; but now that the honor had come round to one, they were vexed. And not for this only, but there were many other things which they put together to kindle that feeling. For to him He had said, "I will give thee the keys;" to him, "Blessed art thou, Simon Barjona;" to him here, "Give unto them for me and thee;" and seeing too in general how freely he was allowed to speak, it somewhat fretted them. And if Mark saith, that they did not ask, but reasoned in themselves, that is nothing contrary to this. For it is likely that they did both the one and the other, and whereas before, on another occasion, they had had this feeling, both once and twice, that now they did both declare it, and reason among themselves.
But to thee I say, "Look not to the charge against them only, but consider this too; first, that they seek none of the things of this world; next, that even this passion they afterwards laid aside, and give up the first place one to another." But we are not able to attain so much as unto their faults, neither do we seek, "who is greatest in the kingdom of heaven;" but, who is greatest in the earthly kingdom, who is wealthiest, who most powerful.
What then saith Christ? He unveils their conscience, and replies to their feeling, not merely to their words. "For He called a little child unto Him," saith the Scripture, "and said, Except ye be converted, and become as this little child, ye shall not enter into the kingdom of heaven." "Why, you," He saith, "inquire who is greatest, and are contentious for first honors; but I pronounce him, that is not become lowest of all, unworthy so much as to enter in thither."