by Ptr. Art Calaguas
Shalom.
After the Transfiguration, the Lord Jesus heals a demon-possessed boy when his disciples could not; and then warns them the second time about his coming suffering, death and resurrection. When they came to Capernaum, Matthew 17:24-27 narrates something that is only found in this Gospel. While one would expect a quickening pace of events because of what transpired at Caesarea Philippi/Banias and at Mt. Hermon/Bashan, this narrative seemed like a pause in the gathering storm around our Lord. Perhaps, because Matthew/Levi was a former tax-collector, this story had to be told.
The narrative of the two-drachma (Greek δίδραχμα “didrachma”) Temple Tax for all Jewish males over 20 years of age showed that the Torah, specifically Exodus 30:11-16; and 38:25-26, was being scrupulously observed even after nearly a thousand five hundred years. It started as a requirement that after a census of all Israelite males, a half-shekel is levied as an annual contribution for the service of the tent of meeting. As the tent of meeting became a fixed Temple structure, this levy would now be used for the Temple’s upkeep. An interesting fact here is that rich or poor, each man paid the same amount.
In the 1st century AD, as Judea was under Roman Imperial rule, the Jews had to pay taxes to the Roman administration but also this two-drachma contribution for each male over 20 years old. And separate, of course were the worship offerings in terms of animal sacrifices bought with coin.
According to the “Danny the Digger” (Israel Tour Guide) website (https://dannythedigger.com/the-temple-tax-coin-in-the-time-of-jesus/) the half-shekel weighed some 7 grams of silver and was equated to the Greek δίδραχμα (“didrachma”). In that time period, the Phoenician Tyre-minted Tyrian Shekel was the only coin type accepted at the Temple as its silver content was in the 90-95% range, better than that of the circulating Roman-minted coins. Here is how the coins looked (screen grab from the website):
[Note: Daniel “Danny the Digger” Herman, M.A. MBA is a licensed Israel Tour Guide and archaeologist who formerly worked with the Israel Antiquities Authority. He is a Professor at the Hebrew University and with the Academic Staff of the Moriah International Center (https://moriacenter.com/academic-staff/). As an archaeologist with a keen passion in Biblical Archaeology, he “participated in several archaeological digs and published a few articles, mostly on ancient local numismatics.” He has a popular vlog on YouTube.]
In Matthew 17:24-27 the Jewish collectors of the two-drachma/half-shekel silver coin asked Peter whether or not their Teacher paid this contribution. Here is the question in the Greek with my formal translation:
Ὁ διδάσκαλος ὑμῶν οὐ τελεῖ τὰ δίδραχμα;
Your Teacher pays the two-drachmas?
For a smoother and clearer English translation, the question is phrased in many different ways. For example:
“Does your Teacher pay the didrachmas?” (Berean Literal Bible).
“Does your teacher not pay the two-drachma tax?” (NASB).
“Your teacher pays the temple tax, doesn’t he?” (International Standard Version).
“Your teacher—does He not pay the didrachmas?” (Literal Standard Version).
“Your teacher pays the double drachma tax, doesn’t he?” (NET Bible).
In the Greek, the question expects an affirmative answer. We are not certain if these collectors were just doing their jobs or were trying to catch the Lord Jesus for violating the Torah. Roman rules did not legally obligate Jews to pay this voluntary contribution anyway. However, it was expected by Jews that all men of good standing would obey their Torah.
Peter gave a short affirmative answer: “Yes.” He probably meant that his Teacher/Rabbi was certainly a righteous, observant Jew and would thus pay the δίδραχμα levy.
The Lord Jesus then engaged Simon Peter in a brief discussion on who pays a king’s customs or poll-tax. Peter correctly answers others or foreigners/strangers and not the king’s sons, pay these taxes. And the Lord affirms that the sons are exempt but he does not wish to antagonize the collectors. So he then asks Peter to go to Lake Galilee with a hook and catch the first fish that comes up. The mouth of the fish would hold a στατῆρα (“statera” meaning a silver coin equal to a shekel) and he instructed Peter to give it to the collectors as payment for the two of them. A “minor” miracle and everybody is happy.
Since Peter had already answered affirmatively to the collectors, the Lord Jesus honored his word even though Peter had already professed at Caesarea Philippi, a few days ago that he was the Messiah, the Son of the living God. Surely God, the King of the Universe, does not need to tax his own Son for the upkeep of his own Temple! Besides, perhaps the Lord also knew that bigger arguments with the Ἰουδαῖοι need to be fought in the ensuing days.
One may surmise that this narrative and the other one about paying taxes to Caesar found in Matthew 22:15-22 informed Paul when he was writing Romans 13.
Another aspect of the narrative that has not been discussed more often is the fact that the Lord Jesus gave the στατῆρα (“statera”) shekel equivalent as payment for him and Peter only. That would clearly mean that only the Lord who was around 30 years old when he started his ministry, and Peter was above the 20 year-old cut-off age. This, in turn would mean that the other 11 disciples/apostles were all younger men. One can imagine the re-thinking that movies would have to make to more accurately depict the 11 Galileans and Judas Iscariot as younger persons. What then happens to all the paintings, graphics, and other images we have gotten used to, which depict the Twelve as older men?
This picture of young disciples following their Teacher/Rabbi actually fits very well with what we historically know about the Jewish educational system existing during those times. Formal learning started for both male and female children from 5 – 12 years of age in synagogues which they called Beth Sepher. The kids learned how to read and write and memorized the Torah. Only the most outstanding boys aged 13 – 15 then were to continue in the Beth Midrash, where they would study and memorize the entire Tanakh (Torah, Prophets and Writings or the entire Hebrew Bible/Old Testament) as well as learn their family trade. After this, again only the worthiest of these young men, 15 and up to 30 years of age studied further in the Beth Talmud. But they need to be invited by a rabbi/teacher. Then they would follow their rabbi and become a “carbon-copy” or a “clone” of how their teacher thought, spoke, discussed, walked, and did things in accordance with the Scriptures. They would learn how to study and interpret Scripture in exactly the same way that their teacher did. They would be great imitators. They would be called talmidim (disciples).
When we understand this 1st century Jewish context of discipleship, and how our Lord himself practiced it, we can better appreciate why the Apostle Paul asked Christ-believers to imitate him (1 Corinthians 4:15-17; 11:1; 1 Thessalonians 1:6-7, 2:14; 2 Thessalonians 3:7-9; 1 Timothy 4:12). Imitating our Messiah was at the core of our being true disciples. For the original 1st century Jewish believers, following and being like Christ was based on an existing paradigm they could relate to. Then the Holy Spirit enabled them to be the Lord’s talmidim at Pentecost to change the entire (pagan) world in their time. Now, for us in our time, we have the same Spirit to empower us to do likewise. Praise the Lord!
We will start with a new topic from Matthew’s Gospel next week,.
God bless us all.