Matthew 17:26
Peter saith unto him, Of strangers. Jesus saith unto him, Then are the children free.
Original Language Analysis
λέγει
saith
G3004
λέγει
saith
Strong's:
G3004
Word #:
1 of 16
properly, to "lay" forth, i.e., (figuratively) relate (in words (usually of systematic or set discourse; whereas g2036 and g5346 generally refer to an
αὐτῷ
unto him
G846
αὐτῷ
unto him
Strong's:
G846
Word #:
2 of 16
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
3 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
Πέτρος,
Peter
G4074
Πέτρος,
Peter
Strong's:
G4074
Word #:
4 of 16
a (piece of) rock (larger than g3037); as a name, petrus, an apostle
Ἀπὸ
Of
G575
Ἀπὸ
Of
Strong's:
G575
Word #:
5 of 16
"off," i.e., away (from something near), in various senses (of place, time, or relation; literal or figurative)
τῶν
G3588
τῶν
Strong's:
G3588
Word #:
6 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
ἀλλοτρίων
strangers
G245
ἀλλοτρίων
strangers
Strong's:
G245
Word #:
7 of 16
another's, i.e., not one's own; by extension foreign, not akin, hostile
αὐτῷ
unto him
G846
αὐτῷ
unto him
Strong's:
G846
Word #:
9 of 16
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
10 of 16
the (sometimes to be supplied, at others omitted, in english idiom)
Ἰησοῦς
Jesus
G2424
Ἰησοῦς
Jesus
Strong's:
G2424
Word #:
11 of 16
jesus (i.e., jehoshua), the name of our lord and two (three) other israelites
Ἄραγε
Then
G686
Ἄραγε
Then
Strong's:
G686
Word #:
12 of 16
a particle denoting an inference more or less decisive (as follows)
ἐλεύθεροί
free
G1658
ἐλεύθεροί
free
Strong's:
G1658
Word #:
13 of 16
unrestrained (to go at pleasure), i.e., (as a citizen) not a slave (whether freeborn or manumitted), or (genitive case) exempt (from obligation or lia
Historical Context
The temple represented God's dwelling among Israel. Its entire system—sacrifices, priesthood, taxes—maintained worship. Jesus's claim to exemption as 'Son' is either blasphemous (if false) or revelatory (if true). His willingness to pay despite exemption demonstrates the incarnation's humility—He voluntarily submitted to obligations from which His deity exempted Him (Philippians 2:6-8). This teaching anticipates Hebrews's argument that Christ supersedes the temple as the true mediator.
Questions for Reflection
- How does your status as God's adopted child free you from religious obligation while motivating voluntary service?
- When have you voluntarily surrendered legitimate freedom for the sake of others' consciences (Romans 14:1-15:7)?
Related Resources
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Analysis & Commentary
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).