Matteo 22:15 Commento

And Jesus answered and spake unto them again,.... Not to the multitude only, but to the chief priests, elders, Scribes, and Pharisees: for though Mark seems to intimate, that upon the delivery of the last parable of the vineyard, they left him, and went their way; yet since he does not relate the following parable, they might not leave him until they had heard that, which is spoken with much the same design as the former, and might increase their resentment the more: or if the chief priests and elders did go away, the Pharisees remained behind, as is clear from Mat 22:15 to whom he spake by parables, similitudes, and comparisons, taken from earthly things, and against whom he directed the following one; and said, as hereafter related.

And they sent out unto him their disciples,.... Who were trained up in the same way of thinking with themselves, had imbibed the same tenets, and were strenuous defenders of them; and no doubt they selected the most crafty and artful among them; and who were the best versed in their principles and sophistic method of arguing: these they the rather sent, imagining they would not be known, as they themselves were: and from their age and air of simplicity, might be taken for innocent persons, who in great sincerity, came to be instructed by him, with the Herodians: learned men are very much divided in their sentiments about these men; some think they were Gentiles under the government of Herod; but it is not likely that the Pharisees would join themselves with such, whose company they carefully shunned; others, that they were Gentile proselytes, as Herod was; but that on either of these accounts, they should be called by his name, there seems to be no reason: others say, they were Greeks, whom Herod brought out of a desert into his own country, and formed a sect, which from him were called Herodians: this way went Drusius, in which he was followed by several learned men, until the mistake was detected; who took it from a passage in the Hebrew Lexicon, called "Baal Aruch", mistaking the word for "Greeks", which signifies "doves": the Jewish writer referring to a passage in the Misna (m), which speaks of , "Herodian doves"; that is, tame ones, such as were brought up in houses: for that these are meant, is clear from the Misnic and Talmudic writers, and their commentators (n); and were so called, because that Herod was the first that tamed wild doves, and brought up tame ones in his own palace; and so Josephus (o) says, that he had many towers stored with tame doves, which was a new thing in Judea. Others, that they were Sadducees, which carries some appearance of truth in it; since what is styled the leaven of the Sadducees, in Mat 16:6 is called the leaven of Herod, in Mar 8:15 And very probable it is, that Herod was a Sadducee, and that his courtiers, at least many of them, were of the same sect; but yet it is certain, that the Sadducees are spoken of, as distinct from these Herodians, in Mat 22:23 of this chapter. Others, that they were a set of men, that formed a new scheme of religion, consisting partly of Judaism, and partly of Gentilism, approved and espoused by Herod, and therefore called by his name; and others, that they were such as held, that Herod was the Messiah; but it is certain, that Herod did not think so himself, nor the people of the Jews in common; and whatever flatterers he might have in his life time, it can hardly be thought, that this notion should survive his death, who was odious to the Jewish nation: others think, that they were such, who were not for paying tribute to Caesar, but to Herod, and were encouraged and defended by him and his courtiers, as much as they could; since he and his family looked upon themselves to be injured by the Romans, and secretly grudged that tribute should be paid unto them: others, on the contrary, say, that these were such, who pleaded that tribute ought to be paid to Caesar, by whose means Herod enjoyed his government, and was supported in it; and were just the reverse of the Pharisees, with whom they are here joined, in their attempts on Christ. The Syriac version renders the word by , "those of the house", or "family of Herod", his courtiers and domestics: in Munster s Hebrew Gospel, they are called , "the servants of Herod"; and certain it is, that Herod was at Jerusalem at this time, Luk 23:7 We read (p) of Menahem, who was one while an associate of Hillell, who with eighty more clad in gold, went "into the service of the king", that is, Herod, and hence might be called Herodians. Wherefore these seem rather to be the persons designed, whom the Pharisees chose to send with their disciples, though they were of Herod's party, and were on the other side of the question from them; being for giving tribute to Caesar, by whom their master held his government; that should Christ be ensnared by them, as they hoped he would, into any seditious or treasonable expressions against Caesar, these might either accuse him to Herod, or immediately seize him, and have him before the Roman governor. Luke observes, that these men, the disciples of the Pharisees and the Herodians, were sent forth as "spies, which should feign themselves just men"; men of religion and holiness, and who were upright and sincere in their question, and who had strong inclinations to become his disciples: the Jews themselves own, that they sent such persons to Jesus, whom they mention by name, in such a disguised manner to deceive him: their words are these (q); "They (the Sanhedrim) sent unto him Ananiah and Ahaziah, honourable men of the lesser sanhedrim, and when they came before him they bowed down to him--and he thought that they believed in him, and he received them very courteously.'' Saying, master: as if they were his disciples, or at least were very willing to be so: however, they allow him to be a doctor or teacher, and a very considerable one: we know that thou art true; a true and faithful minister, that teachest truth, and speakest uprightly; one of great integrity, and to be depended upon: and teachest the way of God in truth; rightly opens the word of God, gives the true and genuine sense the law of God, faithfully instructs men in the worship of God; and with great sincerity, directs men to the way of coming to God, and enjoying eternal happiness with him; having no sinister ends, or worldly interest in view: neither carest thou for any man; be he ever so great and honourable, in ever so high a station, be he Caesar himself; signifying, that he was a man of such openness and integrity, that he always freely spoke the real sentiments of his mind, whether men were pleased or displeased; being in no fear of man, nor in the least to be intimidated by frowns and menaces, or any danger from men: for thou regardest not the person of men; as he had not the persons of the high priests and elders, the grand sanhedrim of the nation, who had lately been examining him in the temple: and seeing therefore he made no difference among men, whether learned or unlearned, rich or poor, high or low; whether they were in exalted stations and high offices, or not he feared no man's face, and accepted no man's person, but gave his sense of things, without fear or flattery; they hoped he would give a direct answer to the following question, though Caesar himself was concerned in it. (m) Cholin, c. 12. sect 1. (n) T. Bab. Cholin, fol. 139. 1. & Betza, fol. 24. 1. & 25. 1. Misn. Sabbat. c. 24. 8. & Cholin, c. 12. sect. 1. & Maimon. & Bartenora in ib. (o) De Bello Jud. 1. 6. c. 13. (p) Juchasin, fol. 19. 1. (q) Toldos Jesu, p. 8.

From this place we learn by the Saviour's example not to be allured by those things which have many voices for them, and thence seem famous, but to incline rather to those things which are spoken according to some method of reason. But we may also understand this place morally, that we ought to give some things to the body as a tribute to Cæsar, that is to say, necessaries. And such things as are congenial to our souls' nature, that is, such things as lead to virtue, those we ought to offer to God. They then who without any moderation inculcate the law of God, and command us to have no care for the things required by the body, are the Pharisees, who forbad to give tribute to Cæsar, forbidding to marry, and commanding to abstain from meats, which God hath created. (1 Tim. 4:3.) They, on the other hand, who allow too much indulgence to the body are the Herodians. But our Saviour would neither that virtue should be enfeebled by immoderate devotedness to the flesh; nor that our fleshly nature should be oppressed by our unremitting efforts after virtue. Or the prince of this world, that is, the Devil, is called Cæsar; and we cannot render to God the things that are God's, unless we have first rendered to this prince all that is his, that is, have cast off all wickedness. This moreover let us learn from this place, that to those who tempt us we should neither be totally silent, nor yet answer openly, but with caution, to cut off all occasion from those who seek occasion in us, and teach without blame the things which may save those who are willing to be saved.

Then. When? When most of all they ought to have been moved to compunction, when they should have been amazed at His love to man, when they should have feared the things to come, when from the past they ought to have believed touching the future also. For indeed the things that had been said cried aloud in actual fulfillment I mean, that publicans and harlots believed, and prophets and righteous men were slain, and from these things they ought not to have gainsaid touching their own destruction, but even to believe and to be sobered. But nevertheless not even so do their wicked acts cease, but travail and proceed further. And forasmuch as they could not lay hands on Him (for they feared the multitude), they took another way with the intention of bringing Him into danger, and making Him guilty of crimes against the state.

(Verse 15.) Then the Pharisees went and plotted how to trap him in his words. And they sent their disciples to him, along with the Herodians, saying, “Teacher, we know that you are sincere, and teach the way of God in accordance with truth, and show deference to no one; for you do not regard people with partiality. Tell us, then, what you think. Is it lawful to pay taxes to the emperor, or not?” Caesar Augustus had appointed Herod, the son of Antipater, a foreigner and a proselyte, as the king of the Jews, who would be in charge of collecting taxes and obeying the Roman rule. Therefore, the Pharisees sent their disciples along with the Herodians, that is, the soldiers of Herod, or those who were called Herodians by the Pharisees because they paid taxes to the Romans and were not devoted to divine worship. Some Latin speakers foolishly believed that the Herodians were those who believed Herod to be the Christ, but we never read this anywhere at all.

Lately under Cæsar Augustus, Judæa, which was subject to the Romans, had been made tributary when the census was held of the whole world; and there was a great division among the people, some saying that tribute ought to be paid to the Romans in return for the security and quiet which their arms maintained for all. The Pharisees on the other hand, self-satisfied in their own righteousness, contended that the people of God who paid tithes and gave first-fruits, and did all the other things which are written in the Law, ought not to be subject to human laws. But Augustus had given the Jews as king, Herod, son of Antipater, a foreigner and proselyte; he was to exact the tribute, yet to be subject to the Roman dominion. The Pharisees therefore send their disciples with the Herodians, that is, with Herod's soldiers, or those whom the Pharisees in mockery called Herodians, because they paid tribute to the Romans, and were not devoted to the worship of God.

As when one seeks to dam a stream of running water, as soon as one outlet is stopped up it makes another channel for itself; so the malevolence of the Jews, foiled on one hand, seeks itself out another course. Then went the Pharisees; went to the Herodians. Such as the plan was, such were the planners; They send unto Him their disciples with the Herodians.

What took place was a plot: therefore Luke also calls them spies (Lk. 20:20), or waylayers, sent secretly to set a trap for Christ. "Herodians" were either soldiers of Herod or those who thought Herod was the Christ. For since the princely line of Judah had failed when Herod, who was not of that line, became king, the Herodians thought that Herod himself was the Christ. So the Pharisees, then, come with these men to set a trap for Him.

Above, the Lord confuted the Pharisees by a parable; secondly, here he makes his point by disputing. And first, by responding; secondly, by raising objections, at but when the Pharisees had gathered together, he asked them, etc. And the Lord responds to a threefold question. First, concerning the payment of tribute; secondly, concerning the resurrection; thirdly, concerning the law. The second is at that day there came to him the Sadducees; the third at but the Pharisees hearing, etc. Concerning the first, he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus knowing their wickedness; the third at and hearing it, they wondered. In this question three things are to be considered. First, the intention of the questioners; secondly, the agents of the questioning; thirdly, the question itself. The intention of the questioners is disclosed when it says, they went away, i.e., among themselves, and took counsel, namely, a foolish one, how to ensnare Jesus in his speech. And this was foolish, because he was the Word of God, and the Word of God is incomprehensible; Sirach 43:29: we shall say much, and yet shall want words. Moreover, it was an impious counsel; Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners. And Genesis 49:6: let not my soul go into their counsel.

PARABLE OF THE MARRIAGE OF THE KING'S SON. (Mat 22:1-14) The kingdom of heaven is like unto a certain king, which made a marriage for his son--"In this parable," as TRENCH admirably remarks, "we see how the Lord is revealing Himself in ever clearer light as the central Person of the kingdom, giving here a far plainer hint than in the last parable of the nobility of His descent. There He was indeed the Son, the only and beloved one (Mar 12:6), of the Householder; but here His race is royal, and He appears as Himself at once the King and the King's Son (Psa 72:1). The last was a parable of the Old Testament history; and Christ is rather the last and greatest of the line of its prophets and teachers than the founder of a new kingdom. In that, God appears demanding something from men; in this, a parable of grace, God appears more as giving something to them. Thus, as often, the two complete each other: this taking up the matter where the other left it." The "marriage" of Jehovah to His people Israel was familiar to Jewish ears; and in Psa. 45:1-17 this marriage is seen consummated in the Person of Messiah "THE KING," Himself addressed as "GOD" and yet as anointed by "HIS GOD" with the oil of gladness above His fellows. These apparent contradictions (see on Luk 20:41-44) are resolved in this parable; and Jesus, in claiming to be this King's Son, serves Himself Heir to all that the prophets and sweet singers of Israel held forth as to Jehovah' s ineffably near and endearing union to His people. But observe carefully, that THE BRIDE does not come into view in this parable; its design being to teach certain truths under the figure of guests at a wedding feast, and the want of a wedding garment, which would not have harmonized with the introduction of the Bride.