Matthew 22:17

Ver. 17 Tell us therefore what thinkest thou, c:] Since, as they suggested he was a person of great understanding and sincerity, they earnestly desire that he would be pleased, according to his usual

Then went the Pharisees, and took counsel how they might entangle him in his talk. For the exposition, see the notes at Mark 12:13-34.

Ver. 16,17. Mark hath the same, . So hath Luke, . There is a great variety of opinions, who these Herodions were; we read of them in an early consultation against Christ with the Pharisees, . Some think, they were foreigners of other nations, whom Herod, being tetrarch of Galilee, had brought in from contiguous pagan nations; but this is not probable, for then the Pharisees would have had nothing to do with them. Others think that they were some of Herod’ s guard, or soldiers; but neither is this probable, considering the issue of their counsels, to send some who in Christ should not know, nor be frightened with. Others (which is more probable) think they were some of those Jews who favoured Herod’ s side, and had forgotten the liberty of their country, joining with the conqueror, and taking his part. Others think they were Sadducees. Others say, that they were persons that were of a mongrel religion, made up of Judaism and Gentilism. Our Saviour bids them beware of the leaven of the Pharisees, and of Herod, ; which maketh it probable, that the Herodions were not only courtiers, and for the Roman interest, but that they had embraced some particular doctrines, much differing from the Pharisees; it is likely they were leavened with some of the doctrine of the Sadducees, denying angels and spirits, and the resurrection. It is plain that they were some of Herod’ s faction; what their principles were as to religion is not so plain, nor of much concern to us to know. They begin their discourse to our Saviour with a great compliment, Master, a name the Jews did usually give to those whom they owned for teachers. We know that thou art true, one that will tell us the truth, and speak as thou thinkest to be true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men: thou wilt speak nothing out of fear, nor for any favour or affection; but plainly tell us what is truth, and what God would have us do in the cases we offer to thee. In these words they give us the true character of a good teacher; he must be a good man, true, one that will truly teach men the way of God, and, in the faithful discharge of their duty, not be afraid of the face of men. But herein they condemned themselves, for if our Saviour was so, why did they not believe in him, and obey what he taught them? Tell its therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? But how came this to be a case of conscience? What doubt could there be, whether men from their peace might not lawfully part from their own, especially such a little part of it?

17 Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not? Ver. 17. Is it lawful] They make it a case of conscience. Dissembled sanctity is double iniquity. Covetousness goes cloaked or coloured, 1 Thessalonians 2:5. So doth malice most times; but God will wash off its varnish with rivers of brimstone. To give tribute] Κηνσον, a kind of coin proper to this purpose. The Jews paid then to the Romans, as now they do to the pope, and other princes of Italy, a yearly rent for the very heads they wear. And yet how they brave it to our Saviour, and say, John 8:33; "We were never in bondage to any man." And there is not a more vain glorious people this day under heaven than the Jews, saith Alsted.

(17) Is it lawful to give tribute . . .?—The question was obviously framed as a dilemma. If answered in the affirmative, the Pharisees would be able to denounce Him to the people as a traitor to His country, courting the favour of their heathen oppressors. If in the negative, the Herodians (on the assumption which seems the more probable) could accuse Him, as He was eventually accused, of “perverting the nation, and forbidding to give tribute to Cæsar” (Luke 23:2). Tribute.—The original gives the Latin “census,” i.e., the poll-tax of a denarius per head, assessed on the whole population, the publicans being bound to transmit the sum so collected to the Roman treasury. As being a direct personal tax it was looked on by the more zealous Jews as carrying with it a greater humiliation than export or import duties, and was consequently resisted (as by Judas of Galilee and his followers) by many who acquiesced more or less readily in the payment of the customs (Acts 5:37).

17. Is it lawful to give tribute unto Cesar, or not?] The injunction, “thou mayest not set a stranger over thee” (Deuteronomy 17:15), was interpreted to mean that the Jews should pay tribute to no foreign power. But their history exhibits them as tributary in turn to Assyria, Babylon, Egypt and Persia. The question was an attempt to see whether Jesus would adopt the watchword of the Zealots. This special tribute, the poll-tax levied on each individual, was particularly offensive to the patriotic party among the Jews.

17. Lawful to give tribute unto Cesar, or not — If he say no, then he will incur the hostility of government. If yes, he loses the favour of the people, by which of late he had been so completely protected.