Matthew § 90

(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.

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.

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.

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.

(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.

(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.

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.

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.

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.

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.

This smooth and treacherous enquiry was a kind of challenge to the answerer to fear God rather than Cæsar, and immediately they say, Tell us therefore, what thinkest Thou? Is it lawful to give tribute to Cæsar or not? Should He say tribute should not be paid, the Herodians would immediately accuse Him as a person disaffected to the Emperor.

What then does the Wisdom and the Word of God do? Jesus allows all their passion to appear for all to see, without them taking back the words they were speaking to no purpose. And like a skillful physician, he then lances their passion with a deep incision, when he cut with the first word. "Why are you testing me, hypocrites?" And after having shown by a reproach that the skin of deceitful hypocrisy was dead, it is gently, and to speak this way, insensibly and tranquilly that he nipped like the web of a spider their inescapable question. Indeed, he said, "Show me a denarius for the tax." And they presented a coin. And he said to them, "This image and this inscription concern whom?" They said to him, "Caesar." Then he said to them, "Give to Caesar what is Caesar's, and to God what is God's." "If the coin is Caesar's," Jesus says, "because that is what you have said—it is necessary to give it to Caesar himself.""What then! You permit us to serve a man, and not god? And how is this not a violation of the law?" It will amount to nothing. Indeed, the act of giving tax to Caesar does not prevent the service of God, although you would like to think so. This is why it is necessary for you to give to God equally what is God's, in such a manner that if what is Caesar's is kept for the service of God, it is necessary that God be preferred to him. If you remain a tributary of Caesar, you should attribute this to your sins, not to God. In the same way, Paul similarly applies himself to the same distinction. In sending a letter to the Romans he wrote, "Pay to the world, therefore, what is due to the world; to those you owe taxes, taxes; to those you owe tribute, tribute."

There follows the question: tell us therefore, is it lawful to give tribute to Caesar, or not? The census was a tax that was given per head.

(Verse 22) And those who listened were amazed. They, who should have believed in such wisdom, were amazed that their cunning for plotting had found no opportunity.

And having left him, they departed. Bringing back unfaithfulness along with a miracle.

They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, When they had heard these words, they marvelled, and left Him, and went their way, carrying away their unbelief and wonder together.

What then? did they believe? By no means, but they "left Him, and went their way;" and after them, "came to Him the Sadducees."

O folly! When the others had been put to silence, these made the attack, when they ought to have been the more backward. But such is the nature of rashness, shameless, and importunate, and attempting things impossible. Therefore the evangelist also, amazed at their folly, signified this very thing, by saying, "On that day came to Him." On that day. On what day? In which He had convicted their craftiness, and put them to shame. But who are these? A sect of the Jews different from the Pharisees, and much worse than they, who said, "that there is no resurrection, nor angel, nor spirit." For these were some of a grosser sort, and eager after the things of the body. For there were many sects even amongst the Jews. Wherefore Paul also saith, "I am a Pharisee, of the strictest sect amongst us."

And they say nothing indeed directly about a resurrection; but they feign a story, and make up a case, which, as I suppose, never so much as had an existence; thinking to drive Him to perplexity, and desiring to overthrow both things, both the existence of a resurrection, and of such a resurrection.

When they heard these things, their mouths were stopped, and they "marvelled" at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them.

There follows the effect: and hearing it, they wondered and leaving him, went their ways. It was a wonder, because immediately, having seen his wisdom, they should have been converted; but they could not grasp it, and they withdrew; Psalm 138:6: thy knowledge is become wonderful to me: it is high, and I cannot reach to it.