Matteo 22:16 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.

But Jesus perceived their wickedness,.... Luke says, "their craftiness"; and Mark says, "knowing their hypocrisy"; for there was, a mixture of malice, hypocrisy, and artfulness, in the scheme they had formed; but Christ being the omniscient God, saw the wickedness of their hearts, knew their hypocritical designs, and was well acquainted with all their artifice: he judged not according to the outward appearance of their affection for him, and opinion of him, of religion, righteousness, and holiness in themselves, and of a sincere desire to have their conscience satisfied about this matter; the snare they laid was visible to him, the mask they put on could not screen them from him, nor impose upon him: and said, why tempt ye me, ye hypocrites? as he might well call them, who feigned themselves just persons, pretended a great deal of respect for him, call him master, compliment him with the characters of a faithful, sincere, and disinterested preacher; yet by putting the above question, designed no other than to ensnare him, and bring him into disgrace or trouble.

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.

For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that. And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger. But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly. And see their flattery, and their hidden craft. "We know," their words are, "that Thou art true." How said ye then, "He is a deceiver," and "deceiveth the people," and "hath a devil," and "is not of God?" how a little while before did ye devise to slay Him? But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, "By what authority doest Thou these things?" they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government. Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, "Thou carest not for any man." See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, "Thou carest not for any man," and, "Thou regardest not the person of man," they were hinting at Herod and Caesar, "Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates. And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, "What thinkest Thou?" So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, "Shall we give Caesar tribute, or shall we not give?" So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.

(Verse 16.) Teacher, we know that you are truthful and teach the way of God in truth, and you do not care about anyone's opinion. For you do not show partiality to people. So tell us, what do you think? Is it lawful to pay taxes to Caesar or not? This is a clever and deceitful question, designed to trap the one being questioned and force him to fear God more than Caesar, and say that taxes should not be paid, so that the Herodians listening will immediately arrest him for sedition against the Roman ruler.

This is the commonest act of hypocrites, to commend those they would ruin. Thus, these break out into praises of Him, saying, Master, we know that Thou art true. They call Him Master, that, deceived by this show of honour and respect, He might in simplicity open all His heart to them, as seeking to gain them for disciples.

Jesus’ opponents expect that one of two outcomes must result for them from Jesus’ response. They think they can show clearly that Jesus was acting wrongly against the law of Moses or against the power of the Romans. “Indeed, if he responds that it is necessary for us to pay the tribute,” the Pharisees will necessarily slander him alongside those who obey the Romans, saying, “He is guiding us outside the law of Moses away from the service of God. He is leading us to a foreign power and a foreign race.” That is indeed why Luke says, “They could not catch him at fault in his teaching before the people.” For it is publicly, that is to say, in the midst of the people, that they are questioning him, in order to set the people against him. And if he does not permit the tax to be paid, the Herodians will immediately lay their hands on him as on one who does not submit to the Roman authorities.Observe what is the passion of hypocrisy, how it has hidden all the hostility and the homicidal thought of the Jews beneath flattery’s vile veil, and how those who hate involuntarily honor as they attempt to cause a death. Indeed, those who were saying, “We are the disciples of Moses, but we don’t know where that one is from” call him “Master.” Those who were calling him a “deceiver” and “seducer” say, “We know that you are truthful.” Those who were doing their best to resist with jealousy and with ignorance, saying, “This man does not come from God, because he does not observe the Sabbath” and “he has a demon” witness that he teaches the way of God in all truth.

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.

Thinking to placate and disarm Him with praise, they flatter Him, so that when He had let down His guard He would say that it was not necessary to pay the tax, and upon that they would seize Him as an insurrectionist who was stirring up the people against Caesar. This is why they also brought along the Herodians, so that they, representing the king, could arrest Him as a rebel. "Thou regardest not the person of men," they say, that is, you would not say anything for the sake of Pilate or Herod. Tell us, then, should we be subject to men's taxation and pay them tribute just as we pay the two-drachma tax to God, or should we pay tribute to God alone, and not to Caesar as well? They said this, as I have explained, so that if He answered that one must not pay tribute to Caesar, they could arrest Him and put Him to death, as they did to the followers of Theudas and Judas (Acts 5:36-37) who said that one must not make sacrifice in Caesar's name. Jesus persuades them by means of the image of Caesar engraved on the coin, that one must render to Caesar that which is his, namely, that which bears his image, and that in bodily and external things one must submit to the king, but in inner and spiritual things one must submit to God. But one must also understand it in this manner: each one of us must render to Caesar that which is Caesar's, namely, we must throw to the demon who rules below the things which belong to him. As for example when you have anger which comes from Caesar, throw it back to him, get angry against him. Then you will also be able to render to God that which is God's. But since we are of dual nature, consisting of both soul and body, to our body, as to Caesar, we owe food and clothing, but to that which is more divine in us, we owe what befits it.

(ord.) Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace. (non occ.) There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, We know that Thou art true. Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, And teachest the way of God in truth. Thirdly, on the side of our neighbour, when through fear or affection any one withholds the truth; to exclude this they say, And carest for no man, for Thou regardest not the person of man.

The agents are described when he says, and they sent their disciples with the Herodians. But why did they not go themselves? The reason is that they wished to question deceitfully: hence if they had gone, the deceit would have had no place; but these were also disciples; Sirach 10:2: as the judge of the people is himself, so also are his ministers. With the Herodians. Who are these Herodians? According to what is mentioned in Luke, under Herod Judea was made tributary to the Romans. This son of Antipater the foreigner was appointed king by the Romans; therefore he wished to compel the Jews to pay a census to the Romans. Hence the Herodians, i.e., servants deputized to collect the institution of Herod. But he was already dead and had left three sons. One was Herod, and he was then present, as it says in Luke 22 that he was also present at the death of the Lord: therefore it was easy for his servants to go with the others. But why did they go with the Herodians? One reason is that the Herodians were zealous for the emperor. Therefore the disciples of the Pharisees brought them along, so that if he said the tribute should be paid, they would accuse him to the Pharisees; if he said it should not be paid, then the Herodians would seize him. Likewise, these men were not recognized, and therefore they believed he would not perceive their intent; hence they acted against that saying of Psalm 25:4: I have not sat with the council of vanity, neither will I go in with the doers of unjust things. Or otherwise, because when Judea was made tributary to the Romans, they were divided, because some said that a people dedicated to God should not be tributary to a man; but others said that because he fought for the peace of all, all should give tribute to Caesar. Therefore those who said tribute should be paid to Caesar were called Herodians. Having presented the agents, the question is presented. And first the flattery is presented; secondly, the question, at tell us what dost thou think. Evil men begin with flattery. They speak good things, but evil is in their hearts, Psalm 27:3. And first they commend his person; secondly, his teaching; thirdly, his constancy. They commend his person for authority and virtue. For authority, when they say, master. And although they were lying according to their heart, because they did not consider him a master, but a deceiver, as is found below at 27:63: we have remembered that that seducer said, while he was yet alive: after three days I will rise again, etc., yet in truth he was a master, as below: one is your master, etc. Likewise, we know that thou art a true speaker. A true speaker is one who speaks the truth; and this is proper to God and to one who is joined to God; Psalm 115:11: I said in my excess: every man is a liar; Romans 3:4: God indeed is true, but every man is a liar. But Christ is joined to God by union, and therefore he is truthful. And thus he is commended for authority. Then for virtue: and teachest the way of God in truth. First, it is necessary that one know what he teaches; Wisdom 7:13: which I have learned without guile, and communicate without envy. Likewise, some teach, but not useful things; but he teaches useful things, namely, the way of God; Isaiah 48:17: I am the Lord thy God that teach thee profitable things. Likewise, some teach the things of God, but not in truth, as heretics; but he teaches in truth. Of this in Psalm 24:4: show, O Lord, thy ways to me, and teach me thy paths. Direct me in thy truth, etc. Likewise, they commend his constancy; hence they say, and carest not for any man: you do not omit through fear of anyone what you ought to say or do; Isaiah 51:12: who art thou, that thou shouldst be afraid of a mortal man? And why? For thou dost not regard the person of men, namely, against God. For he accepts a person who, on account of a man, omits saying the truth he ought to say; Deuteronomy 1:17: you shall not respect any man's person. And see how malicious they were. The question had two sides: namely, that they should not pay, which pertained to the honor of God; that they should pay, which pertained to the favor of men. Hence they wanted him to seek the favor of God and teach the way of God: and thus if he said no, which is what they wanted more, he would immediately be seized by the Herodians.

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.