Mat 22:15-22 | Barnes | STEP | Verses 15-22. The Pharisees and Herodians endeavour to entangle Jesus ; This narrative is also found in . Verse 15. Then went the Pharisees . . How they might entangle him . To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to am incautious answer. This was the kind proposed here to Jesus. In his talk . The word his is supplied here by the translators, perhaps improperly. It means in conversation, or by talking with him; not alluding to anything he had before said. (y) "Then went"

Matthew 22:15-22

Verses 15-22. The Pharisees and Herodians endeavour to entangle Jesus; This narrative is also found in Mk 12:13-17; Lk 20:20-26.

Verse 15. Then went the Pharisees. Mt 3:7.

How they might entangle him. To entangle means to ensnare, as birds are taken by a net. This is done secretly, by leading them within the compass of the net, and then suddenly springing it over them. So to entangle is artfully to lay a plan for enticing, to beguile by proposing a question, and by leading, if possible, to am incautious answer. This was the kind proposed here to Jesus.

In his talk. The word his is supplied here by the translators, perhaps improperly. It means in conversation, or by talking with him; not alluding to anything he had before said.

(y) "Then went" Mk 12:13, Lk 20:20 Verse 16. The Herodians. It is not certainly known who these were, it is probable that they took their name from Herod the Great. Perhaps they were first a political party, and were then distinguished for holding some of his peculiar opinions. Dr. Prideaux thinks that those opinions referred to two things: the first respecting subjection to a foreign power. The law of Moses was, that a stranger should not be set over the Jews as a king, De 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, held that the law of Moses referred only to a voluntary choice of a king, and did not refer to a necessary submission, where they had been overpowered by force. They supposed, therefore, that it was lawful in such cases to pay tribute to a foreign prince. This opinion was, however, extensively unpopular among the Jews; and particularly the Pharisees, who looked upon it as a violation of their law, and all the acts growing out of it as oppressive. Hence the difficulty of the question proposed by them. Whatever way he decided, they supposed he would be involved in difficulty. If he should say it was not lawful, the Herodians were ready to accuse him as being an enemy of Caesar; if he said it was lawful, the Pharisees were ready to accuse him to the people of holding an opinion extremely unpopular among them, and as being an enemy of their rights. The other opinion of Herod, which they seem to have followed, was, that when a people were subjugated by a foreign force, it was right to adopt the rites and customs of their religion. This was what was meant by the "leaven of Herod," Mk 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Mt 16:6, Mk 8:15.

We know that thou art true. A hypocritical compliment, not believed by them, but artfully said, as compliments often are, to conceal their true design.

Neither carest thou for any man. That is, thou art an independent teacher, delivering your sentiments without regard to the fear or favour of man. This was true, and probably they believed this. Whatever they might believe about him, they had no reason to doubt that he delivered his sentiments openly and freely.

For thou regardest not the person of men. Thou art not partial. Thou wilt decide according to truth, and not from any bias towards either party. To regard the person, or to respect the person, is in the Bible uniformly used to denote partiality; or being influenced in a decision, not by truth, but by previous attachment to a person, or one of the parties--by friendship, or bias, or prejudice, Lev 19:15, Jude 1:16, De 16:19, 2Sam 14:14, Acts 10:34, Jas 2:1,3,9, 1Pet 1:17. Verse 17. Is it lawful to give tribute unto Caesar? Tribute was the tax paid to the Roman government.

Caesar. The Roman emperor. The name Caesar, after the time of Julius Caesar, became common to all the emperors, as Pharaoh was the common name of all the kings of Egypt. The Caesar that reigned at this time was Tiberius--a man distinguished for the grossest vices, and most disgusting and debasing sensuality. Verse 18. Jesus perceived their wickedness. This must have been done by his power of searching the heart, and proves that he was omniscient. No mere man has the power of discerning the motives of others.

Tempt ye me. Try me, or endeavour to lead me into difficulty by an insidious question.

Hypocrites. Dissemblers. Professing to be candid inquirers, when their only object is to lead into difficulty. Mt 6:2. Verse 19. The tribute money. The money in which the tribute was paid. This was a Roman coin. The tribute for the temple-service was paid in the Jewish shekel; that for the Roman government in foreign coin. Their having that coin about them, and using it, was proof that they themselves held it lawful to pay the tribute; and their pretensions, therefore, were mere hypocrisy.

A penny. A Roman denarius, worth about 14 cents, [sevenpence halfpenny.]

(1) "penny" or, "In value, sevenpence halfpenny Verse 20. This image. The likeness of the reigning prince was probably struck on the coins, as it is now on [English and] Spanish coins.

Superscription. The name and titles of the emperor.

(2) "superscription", or "inscription" Verse 21. Render therefore unto Caesar, etc. Caesar's image and name on the coin proved that it was his. It was proper, therefore, to give it back to him when he called for it. But while this was done, he took occasion to charge them also to give to God what he claimed. This may mean either

(1) the annual tribute due to the temple-service, implying that paying tribute to Caesar did not free them from the obligation to do that; or

(2) that they should give their hearts, lives, property, and influence, all to God, as his due.

(z) "Render" Mt 17:25,27, Rom 13:7 (a) "unto God" Mal 1:6-8, 3:8-10 Verse 22. They marvelled. They had been foiled in their attempt. Though he had apparently decided in favour of the Herodians, yet his answer confounded both parties, and wholly prevented the use which they intended to make of it. It was so wise--it so clearly detected their wickedness, and foiled their aim--that they were confounded, and retired covered with shame.