Matthew 22:15-22

CRITICAL NOTES

Matthew 22:15. Entangle.—Ensnare (R.V.), as a fowler ensnares a bird. The Pharisees “set a trap” for Jesus.

Matthew 22:16. Their disciples.—The old Pharisees who had challenged His authority keep in the background, that the sinister purpose of the question may not appear; but they are represented by some of their disciples, who, coming fresh upon the scene, and addressing Jesus in terms of respect and appreciation, may readily pass for guileless inquirers (Gibson). With the Herodians.—Whose divergence of view on the point made it all the more natural that they should join with Pharisees in asking the question; for it might fairly be considered that they had been disputing with one another in regard to it, and had concluded to submit the question to His decision, as to one who would be sure to know the truth and fearless to tell it (ibid.). The party thus described are known to us only through the Gospels of St. Matthew and St. Mark; and their precise relation to the other sects or schools among the Jews are consequently matters of conjecture. The Herodians were known, first to the Romans, and then to the people, as adherents of the house of the Herods. In what sense they were adherents, and why they now joined with the Pharisees is less clear; and two distinct theories have been maintained:

1. That, as it was the general policy of all the princes of the Herodian family to court the favour of Rome, their partisans were those who held that it was lawful to “give tribute to Cæsar.” On this supposition the narrative brings before us the coalition of two parties usually opposed to each other, but united against a common foe.
2. That they were partisans of the Herods, in the sense of looking to them to restore the independence of the nation, and were therefore of one mind with the Pharisees on the tribute question, though they differed from them on most other points (Plumptre). We know that Thou art true.—Nothing could exceed the insidious hypocrisy of this attack on Jesus. His enemies approach Him as a teacher whom they trust (Carr).

Matthew 22:17. Tribute.—The word rendered “tribute” (κῆνσος) is properly the Roman word “census.” It denoted, as used by the Jews, the annual poll-tax which was levied on the people, for the treasury of the Roman emperor. The publicans collected it, and were obliged to transmit to the Roman treasury as much as accorded with the official census of the population. Hence the designation of the tax (Morison).

Matthew 22:19. A penny.—A denarius bearing probably the image of Tiberius. The Jewish coins were not impressed with the effigy of their kings. Herod Philip, alone of his family, out of flattery to the emperor, had caused his coins to be stamped with the likeness of Cæsar (Carr).

Matthew 22:20. Superscription.—Or inscription. Sir John Cheke renders the word “onwriting.”

Matthew 22:21. Render, therefore, unto Cæsar, etc.—One of the wisest, deepest, and yet simplest maxims ever uttered in human language (Morison). The Jewish doctors laid down the principle that “He is king whose coin passes current” (Carr).

MAIN HOMILETICS OF THE PARAGRAPH.— Matthew 22:15

A political snare.—The direct attacks of the Jewish rulers on the authority of Jesus having only succeeded in shaking their own (Matthew 21:46), they next betake themselves to indirect modes of assault. The Pharisees are the first to try their hands in this line. They have seen how ready He is in instructing, how prompt in replying, how faithful in rebuking. They will turn these qualities to His ruin. They will “entangle Him in His talk” (Matthew 22:15). Most subtle and promising was the scheme of attack. Most simple and triumphant the plan of defence.

I. The scheme of attack.—The general idea of this was that of putting the Saviour into a position from which, with His known antecedents and recent utterances, it would be impossible for Him to escape. Two opposite powers were then in existence—“Cæsar” on the one side and the “multitude” on the other—both feared by them much. Here was one claiming to be a third power still. They would embroil Him with one of these two. The special question by which they hoped to do this was well adapted (seemingly) for this purpose. It was so, first, in its purport. “What thinkest Thou? Is it lawful to give tribute to Cæsar or not?” (Matthew 22:17). Only two answers seem possible to this question. If He says Yes, He will outrage the multitude. If He says No, He will have the Romans upon Him. This seems the more sure, also, because of the persons chosen to propound this question. The Pharisees on this occasion are not by themselves. They have some of the Herodians also with them. This would greatly emphasise, of course, the difficulty of the question. Whichever side He took there were some present who would denounce Him at once. Finally, being such as He was—such as He was known to be by all who knew Him at all—He could not take the third course of avoiding this question without absolute ruin. “Master, we know that Thou art true, and teachest the way of God in truth, and carest not for any one; for Thou regardest not the person of men.” How was He to be silent when challenged to speak on grounds such as these? That would be worse even than embroiling Him with one side or the other; for it would utterly degrade Him with both. Altogether, therefore, the question seemed to involve a snare from which there was no way of escape.

II. The plan of defence.—The first step was to expose the flattery involved in this question; to show that its treachery was seen through. “Why tempt ye Me, ye hypocrites?” From one point of view this question itself was a sufficient answer to theirs. You are not asking for information. You are asking only to “tempt.” To “asking” of that kind I am not bound to give a reply. No answer at all is sufficient answer to so dishonest an inquiry. Why should I part with anything whatever in exchange for such counterfeit coin? The next step was to expose the fallacy of the question propounded. Asking from His questioners (what they could not refuse) a specimen of the tribute money, they hand Him a Roman penny or denarius. Asking again—what again they could not refuse to say—whose “image and superscription” it bears, they say unto Him, “Cæsar’s.” In that one fact lay the two-fold answer to the question they asked. For what was that fact but a token and evidence that God had allowed them to be under Cæsar’s yoke, and that they themselves also were practically acquiescing in it for the time? Obvious was the inference, therefore, on the one hand, that they ought to give to Cæsar what God had thus given to Cæsar for the time. And equally obvious the inference, on the other, that they ought to give to God whatever God had still reserved to Himself. Instead, in short, of there being any contradiction, as assumed by them, between these two things, both God’s appointment and their own behaviour proved that they ought to do both.

Here we learn, therefore, for ourselves:—

1. A lesson in politics.—Notwithstanding all the difficulties and differences and contentions which beset this subject, here is a rule about it in which all Christian folk may safely agree. To render unto Cæsar the things that are Cæsar’s is to render unto God the things that are God’s (cf. Romans 13:1; Romans 13:6). Remember also that the Saviour spake as He does here “imperante Tiberio.” St. Paul, also, not improbably, “imperante Nerone.”

2. A lesson in science.—How forcibly the contrasted examples and experience of Christ and the Pharisees in this case illustrate His own words in Matthew 6:22. Truth of all kinds only comes to the true. No sinister motives can help us to know. No amount of ingenuity, no depth of subtlety can help the lover of darkness to discover the light.

3. A lesson in trust.—How truly the Lord Jesus was all that these men said of Him here! (Matthew 22:16). How much more He proved Himself to be by His answer to them! How fitted, therefore, in every way to be a Leader and Guide! Who can be trusted more to know what is truth? Who can be trusted more to impart it in turn?

HOMILIES ON THE VERSES.

Matthew 22:15. Christ’s victory over cunning.—

I. They take counsel.—He is thoroughly armed.

II. They would entangle Him.—He seeks to deliver them out of their own snare.

III. They praise Him in order to His destruction.—He rebukes them for their awakening and salvation.—J. P. Lange, D.D.

Matthew 22:16. Christ true.—This is the testimony, not of friends, but of enemies; they are the words of the Pharisees and the Herodians. But even the enemies of Christ are bound to give this testimony. Whatever the theoretical beliefs or moral characters of men may be they are bound to say, “We know Thou art true.”

I. Philosophically.—

1. In all Thou sayest about God. Thou hast revealed Him as a Person, a Spirit, a Father, and the sole Author of the universe; and our reason binds us to accept all this.

2. In all Thou sayest about the universe. Thou hast taught us that it had a beginning, that it originated with one Being who is eternal, etc.

3. In all Thou hast said concerning man.

II. Ethically.—

1. In all that Thou hast said concerning our duty to God.

2. Concerning our duty to others.

III. Personally.—We look at Thy life and it illustrates and confirms the doctrine Thy lips declare. Thou art the true, the beautiful, and the good.—Homilist.

Matthew 22:21. Public opinion and God.—

1. The only Cæsar which we have to fear nowadays is called public opinion—the huge, anonymous idol which we ourselves help to make, and then tremble before the creation of our own cowardice; whereas, if we will but face him, in the fear of God and the faith of Christ, determined to say the thing which is true, and do the thing which is right, we shall find the modern Cæsar but a phantom of our own imagination—a tyrant, indeed, as long as he is feared, but a coward as soon as he is defied. To that Cæsar let us never bow the knee. Render to him all that he deserves—the homage of common courtesy, common respectability, common charity—not in reverence for his wisdom and strength, but in pity for his ignorance and weakness. But render always to God the things which are God’s.

II. There are three sacrifices which every man, woman, and child can offer, and should offer, however lowly, however uneducated in what the world calls education nowadays.

1. The sacrifice of repentance.—Of which it is written: “The sacrifice of God is a broken spirit; a broken and a contrite heart, O God, Thou wilt not despise.”

2. The sacrifice of thankfulness.—Of which it is written: “I will offer to Thee the sacrifice of thanksgiving, and will call upon the name of the Lord.”

3. The sacrifice of righteousness.—Of which it is written: “Present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service.”—C. Kingsley, M.A.

Politics for Christians.—

I. The duties which we owe, as citizens, to God.—It is due to God:

1. That the claims of His everlasting kingdom should stand first in all our plans and efforts.
2. That a sense of our accountability to Him should control us in regard to our civil duties.
3. That we should practically acknowledge the supremacy of His Word as the rule of right.

II. The duties which, as citizens, we owe to the state.—Every citizen is bound:

1. To perform his part in the support and direction of the government under which he lives.
2. To cultivate friendly feelings towards all his fellow-citizens.
3. To render a peaceful submission to the exercise of lawful authority.—H. J. Van Dyke, D.D.

Duties to our earthly and our heavenly King.—

I. The wisdom of this answer, as a reply to the question proposed.

II. The importance of it, as a precept for general observance.

1. The extent of God’s requirements.
2. The harmony of them. Recommend to all:
(1) Integrity in the discharge of your duty to man.
(2) Spirituality in the discharge of your duty to God.—C. Simeon, M.A.