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SCRIPTURE: Matthew 22:15-22
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CHAPTERS 21-23: THE CONTEXT
After his triumphal entry into Jerusalem (21:1-11), Jesus attacked those for whom religion was a vested interest. He cleansed the temple (21:12-17) and cursed the unproductive fig tree (21:18-22). The chief priests and elders responded by challenging his authority (21:23-27), and he responded with a series of parables that continued his attack (21:28-32; 21:33-46; 22:1-14). After the first two parables, "the chief priests and the Pharisees... realized that he was speaking about them," and wanted to arrest him, but they feared the crowds (21:45-46). Pharisees have been conspiring to destroy Jesus since Matthew 12:14. They tested him to no avail in 16:1 and 19:3.
Now the Pharisees resume their counter-attack, begun in 21:23-27. Their goal is to destroy Jesus' influence.
VERSES 15-17: IS IT LAWFUL TO PAY TAXES TO THE EMPEROR?
15Then the Pharisees went and took counsel how they might entrap him in his talk. 16They sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are honest (alethes –– true, honest), and teach the way of God in truth, no matter whom you teach, for you aren't partial (Greek: ou gar blepeis eis prosopon anthropon –– you do not look into the face of men) to anyone. 17Tell us therefore, what do you think? Is it lawful to pay (Greek: dounai –– to give)taxes to Caesar, or not?"
"Then the Pharisees went and took counsel how they might entrap him in his talk" (v. 15). They know Jesus to be a formidable opponent, and want to avoid an unsuccessful confrontation.
"They sent their disciples to him" (v. 16a). The Pharisees send their disciples to question Jesus. If these disciples can get the best of Jesus, their junior status will enhance their victory. If they fail, the Pharisees will not be personally embarrassed.
"along with the Herodians" (v. 16b). We know little about the Herodians, but they would not usually be partners with Pharisees. The two groups come together because of their mutual opposition to Jesus.
"Teacher, we know that you are honest (alethes –– true, honest), and teach the way of God in truth, no matter whom you teach, for you aren't partial to anyone " (v. 16). The questioners begin with a bit of flattery. There is irony here. Their flattery is, in fact, true.
"Tell us therefore, what do you think?" (v. 17a). When someone says, "Tell us therefore, what do you think," people are eager to oblige. Here it is a tempter's ploy to get Jesus to say the wrong thing –– to render himself vulnerable.
"Is it lawful to pay taxes to Caesar, or not?" (v. 17b) –– in other words, how does it accord with Torah? The tax in question is the poll tax or head tax. The poll tax is to be paid with a denarius coin, which bears the image of Caesar and an inscription. Jews consider the graven image idolatrous and the inscription blasphemous. Nevertheless, the denarius is in common use among Jews –– shunned only by zealots.
"Is it lawful to pay (doumai –– to give) taxes to Caesar, or not?" (v. 17b). Their use of doumai de-emphasizes their legal obligation to pay taxes and makes it sound as if they are being asked to donate to a questionable charity.
If Jesus answers that the taxes are lawful, he will alienate the people, who hate the tax and the coin. If he answers that the taxes are not lawful, the Romans will arrest him for sedition.
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VERSES 18-22: WHOSE IS THIS IMAGE?
18But Jesus perceived their wickedness (Greek: ponerian), and said, "Why do you test (Greek: peirazete) me, you hypocrites? 19Show me the tax money."
They brought to him a denarius.
20He asked them, "Whose is this image (Greek: eikon –– icon –– image)and inscription?"
21They said to him, "Caesar's (Greek: Kaisaros –– Caesar's)." Then he said to them, "Give (apodote –– give back)therefore to Caesar the things that are Caesar's (Greek: ta Kaisaros Kaisari –– the things of Caesar to Caesar), and to God the things that are God's."
22When they heard it, they marveled, and left him, and went away.
"But Jesus perceived their wickedness" (v. 18a). The word translated malice (ponerian), can also be translated evil (see 6:13). The word translated putting to the test (peirazete, v 18b) can be translated tempt. It is the same word that is used to describe Jesus' temptation by the devil at the beginning of his ministry (4:1).
"Why do you test (peirazete) me, you hypocrites?" (v. 18b). Jesus reframes the dialogue by drawing attention to their ploy.
"'Show me the tax money.' They brought to him a denarius" (v. 19). The Torah forbids graven images. The Pharisees and Herodians are questioning Jesus within the precincts of the temple –– holy ground –– and yet they produce the offending coin with its graven image, presumably from their own pockets. That act exposes "them –– not him –– as deceptive and hypocritical compromisers. They are the ones carrying around Caesar's money, not Jesus" (Long, 251).
Jesus asks, "Whose is this image (eikon –– icon –– image) and inscription?" (v. 20). The coin, of course, bears Caesar's eikon and belongs to Caesar. The coin is an instrumentality of Caesar's government. It is an integral part of Caesar's realm.
"They said to him, 'Caesar's (Greek: Kaisaros –– Caesar's)'" (v. 21a). What they really answer is Kaisaros –– Caesar's. These verses consistently speak of Caesar rather than the emperor. The difference is subtle, but I prefer Caesar because it seems more personal –– and more faithful to the original Greek.
"Give (apodote –– give back) therefore to Caesar the things that are Caesar's" (v. 21b). Apodate –– give back (v. 21) is related to doumai, the word that Jesus' questioners used in v. 17 –– but "give back" draws attention to the fact that the coin comes from Caesar.
"and (give back) to God the things that are God's" (v. 21). We are made in the eikon of God (Gen 1:26-27). We bear God's image, and so it is appropriate to give ourselves back to God –– all that we have and all that we are –– because God created us and we are an integral part of God's realm.
Jesus' answer acknowledges our obligation to the state, but affirms our larger obligation to God.
"When they heard it, they marveled" (v. 22a). Jesus' questioners devoted much time and energy to setting a trap from which Jesus could not escape. Now they see Jesus, having had no opportunity to prepare, effortlessly slip the knot. No wonder they are amazed.
"and left him, and went away" (v. 22b). They left and went away, because there was nothing more for them to do –– except to lick their wounds and to prepare for the next round.
SCRIPTURE QUOTATIONS are from the World English Bible(WEB), a public domain (no copyright) modern English translation of the Holy Bible. The World English Bible is based on the American Standard Version (ASV) of the Bible, the Biblia Hebraica Stutgartensa Old Testament, and the Greek Majority Text New Testament. The ASV, which is also in the public domain due to expired copyrights, was a very good translation, but included many archaic words (hast, shineth, etc.), which the WEB has updated.
BIBLIOGRAPHY:
Allison, Dale C. in Van Harn, Roger (ed.), The Lectionary Commentary: Theological Exegesis for Sunday's Text. The Third Readings: The Gospels (Grand Rapids: Eerdmans, 2001)
Barclay, William, Gospel of Matthew, Vol. 2 (Edinburgh: The Saint Andrew Press, 1957)
Bergant, Dianne with Fragomeni, Richard, Preaching the New Lectionary, Year A (Collegeville: The Liturgical Press, 2001)
Blomberg , Craig L., New American Commentary: Matthew, Vol. 22 (Nashville: Broadman Press, 1992)
Boring, M. Eugene, The New Interpreter's Bible, Vol. VIII (Nashville: Abingdon, 1995)
Brueggemann, Walter; Cousar, Charles B.; Gaventa, Beverly R.; and Newsome, James D., Texts for Preaching: A Lectionary Commentary Based on the NRSV –– Year A (Louisville: Westminster John Knox Press, 1995)
Bruner, Frederick Dale, Matthew: Volume 2, The Churchbook, Matthew 13-28 (Dallas: Word, 1990)
Craddock, Fred B.; Hayes, John H.; Holladay, Carl R.; Tucker, Gene M., Preaching Through the Christian Year, A (Valley Forge: Trinity Press International, 1992)
Gardner, Richard B., Believers Church Bible Commentary: Matthew (Scottdale, Pennsylvania: Herald Press, 1990)
Hagner, Donald A., Word Biblical Commentary: Matthew 14-28, Vol. 33b (Dallas: Word, 1995)
Hare, Douglas R. A., Interpretation: Matthew (Louisville: John Knox Press, 1993)
Johnson, Sherman E. and Buttrick, George A., The Interpreter's Bible, Vol. 7 (Nashville: Abingdon, 1951)
Keener, Craig S., The IVP New Testament Commentary Series: Matthew, (Downers Grove, Illinois: InterVarsity Press, 1997)
Long, Thomas G., Westminster Bible Companion: Matthew (Louisville: Westminster John Knox Press, 1997)
Morris, Leon, The Gospel According to Matthew (Grand Rapids, Eerdmans, 1992)
Senior, Donald, Abingdon New Testament Commentaries: Matthew (Nashville: Abingdon Press, 1998)
Soards, Marion; Dozeman, Thomas; McCabe, Kendall, Preaching the Revised Common Lectionary, Year A (Nashville: Abingdon Press, 1993)
Thayer, Joseph Henry, A Greek-English Lexicon of the New Testament (NY: American Book Company, 1889)
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