TRV
“Paying Taxes to Caesar”· Matthew 22:15–22
Translation
King James Version
¶ Then went the Pharisees, and took counsel how they might entangle him in his talk.
Complete Jewish Bible
Then the P'rushim went away and put together a plan to trap Yeshua with his own words.
American Standard Version
Then went the Pharisees, and took counsel how they might ensnare him in his talk.
World English Bible Messianic
Then the Pharisees went and took counsel how they might entrap him in his talk.
Geneva Bible (1599)
Then went the Pharises and tooke counsell how they might tangle him in talke.
Young's Literal Translation
Then the Pharisees having gone, took counsel how they might ensnare him in words,
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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.
For if there remain with us nothing that is Cæsar's, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful protection of his power, we cannot complain of it as any wrong if we are required to render to Cæsar the things of Cæsar.
It behoves us also to render unto God the things that are His, namely, body, soul, and will. For Cæsar's coin is in the gold, in which His image was pourtrayed, that is, God's coin, on which the Divine image is stamped; give therefore your money to Cæsar, but preserve a conscience void of offence for 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.
(Hom. lxx.) They send their disciples and Herod's soldiers together, that whatever opinion the might give might be found fault with. Yet would they rather have had Him say somewhat against the Herodians; for being themselves afraid to lay hands on Him because of the populace, they sought to bring Him into danger through His liability to pay tribute.
This was a covert allusion to Herod and Cæsar.
They knew that certain had before suffered death for this very thing, as plotting a rebellion against the Romans, therefore they sought by such discourse to bring Him into the same suspicion.
But when you hear this command to render to Cæsar the things of Cæsar, know that such things only are intended which in nothing are opposed to religion; if such there be, it is no longer Cæsar's but the Devil's tribute. And moreover, that they might not say that He was subjecting them to man, He adds, And unto God the things that, are God's.
(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.
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.
This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempters. A hypocrite is he who is one thing, and feigns himself another.
Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, show me the tribute money; and they brought unto Him a denarius. This was a coin reckoned equivalent to ten sesterces, and bore the image of Cæsar. Let those who think that the Saviour asks because He is ignorant, learn from the present place that it is not so, for at all events Jesus must have known whose image was on the coin. They say unto Him, Cæsar's; not Augustus, but Tiberius, under whom also the Lord suffered. All the Roman Emperors were called Cæsar, from Caius Cæsar who first seized the chief power. Render therefore unto Cæsar the things which are Cæsar's; i. e. the coin, tribute, or money.
That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Cæsar tribute, both for Himself and for Peter; and also rendered unto God the things that are God's in doing the will of His Father.
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.
Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.
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.
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.
He makes an answer not corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men's hearts, and not their words.
He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy Him, but Jesus put them to shame that He might save them; for God's wrath is more profitable to man, than man's favour.
(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.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Matthew 22:15 captures a pivotal moment in Jesus' ministry, immediately following His parables that exposed the spiritual bankruptcy of the Jewish leadership. Here, the Pharisees, deeply offended and seeking to discredit or condemn Jesus, convene a deliberate council to devise a strategy. Their aim is to craft a question so cunningly designed that Jesus' answer, regardless of its content, would provide grounds for His arrest, either by implicating Him in religious blasphemy or political sedition against the Roman authorities. This verse sets the stage for a series of calculated confrontations intended to ensnare the Son of God in His own words.
Context
Literary Context
This verse is strategically placed within the final week of Jesus' earthly ministry, as recorded in the Gospel of Matthew. It directly follows a series of parables Jesus delivered in the Temple, which were thinly veiled condemnations of the Jewish religious establishment. The Parable of the Two Sons, the Parable of the Wicked Tenants, and the Parable of the Wedding Feast all depicted the rejection of God's messengers and the coming judgment upon those who refused His invitation. These parables, particularly the one where the tenants kill the landowner's son, clearly indicated that Jesus understood Himself to be the Son, and that the religious leaders were the wicked tenants. The Pharisees, recognizing that Jesus was speaking about them (as noted in Matthew 21:45), were enraged and sought to seize Him, but feared the crowds. Thus, Matthew 22:15 marks their shift from direct confrontation to cunning entrapment.
Historical & Cultural Context
The Pharisees were one of the most influential Jewish religious sects of the time, known for their strict adherence to the Mosaic Law and their oral traditions. They held significant sway over the common people. Their opposition to Jesus stemmed from various factors: His perceived disregard for their traditions, His claims of divine authority, His association with "sinners," and His challenge to their religious power structure. Jerusalem, under Roman occupation, was a volatile environment. The Jewish leaders, while possessing religious authority, were ultimately answerable to Rome. Any accusation against Jesus had to be carefully framed to avoid inciting a popular uprising while also satisfying Roman legal requirements. The Pharisees' "counsel" would have involved a careful deliberation on how to formulate a question that would force Jesus into a position where He would either contradict Jewish law, offend the Roman authorities, or alienate the masses, thereby providing grounds for His arrest and condemnation.
Key Themes
This passage introduces several profound themes. Firstly, it highlights the theme of Calculated Opposition against divine truth. The Pharisees' action of "taking counsel" underscores a deliberate, strategic, and malicious intent to destroy Jesus, rather than genuinely seeking understanding or truth. This contrasts sharply with Jesus' open and truthful teaching. Secondly, it sets the stage for the theme of Divine Wisdom vs. Human Cunning. The religious leaders believed their human intellect and legalistic traps could outwit Jesus, but time and again, Jesus demonstrated a wisdom that transcended their schemes, turning their own questions back on them or exposing their hypocrisy, as seen in His response to their question about authority in Matthew 21:23-27. Lastly, the passage reveals the profound Spiritual Blindness and Malice of those who rejected Jesus. Despite witnessing His miracles and hearing His teachings, their hearts were hardened, driven by envy and a desire to maintain their power, fulfilling the prophetic words about those who would reject the Messiah (Isaiah 53:3).
Exposition and Analysis
Key Word Analysis
This verb, often translated as "to go" or "to journey," carries a sense of deliberate movement or purpose. In this context, it signifies that the Pharisees did not stumble upon this confrontation accidentally but actively and intentionally "went" to execute their plan. It emphasizes their initiative and determined pursuit of Jesus.
This phrase combines "to take" (lambánō) with "counsel" or "advisement" (symboúlion). It denotes a formal, deliberate act of consultation or deliberation. This wasn't a casual conversation but a strategic meeting where a plan was meticulously formulated. The term symboúlion can also refer to a deliberative body, suggesting a formal assembly of these religious leaders to plot against Jesus.
Derived from pagís, meaning "a trap" or "snare," this verb literally means "to set a trap" or "to ensnare." Figuratively, it implies catching someone in a difficult or compromising position from which they cannot escape without harm. This word vividly illustrates the Pharisees' malicious intent: they sought to create a verbal dilemma for Jesus, a "no-win" situation where any answer would incriminate Him.
While often translated simply as "talk" or "word," lógos is a rich term in Greek, encompassing not just spoken words but also reasoning, discourse, and even the underlying thought or message. In this context, the Pharisees sought to entangle Jesus "in his lógos," meaning in His teaching, His message, His very reasoning. They aimed to exploit the profound implications of His statements.
Verse Breakdown
"Then went the Pharisees"
This opening clause highlights the initiative of the Pharisees. "Then" (G5119 tóte) indicates a direct consequence of the preceding events—Jesus' parables had provoked them to action. Their movement was purposeful, not accidental, underscoring their deliberate intent to confront and undermine Jesus.
"and took counsel"
This phrase reveals the strategic nature of their opposition. It implies a formal deliberation, a meeting where they meticulously planned their approach. This was not a spontaneous outburst but a calculated conspiracy, demonstrating the depth of their animosity and their determination to find a legal or religious pretext for Jesus' downfall.
"how they might entangle him"
This clause explicitly states their objective: to ensnare Jesus. The Greek word pagideúō (G3802) vividly portrays their intent to set a verbal trap, a dilemma from which Jesus could not escape without either compromising His divine authority, inciting the wrath of the Roman authorities, or alienating the Jewish populace. Their goal was to force Him into a "no-win" situation.
"in his talk"
This final phrase specifies the arena of their attack—Jesus' own words and teachings. They sought to use His discourse, His profound lógos (G3056), against Him. This indicates their belief that Jesus' teachings contained vulnerabilities they could exploit, or that they could twist His words to serve their malicious agenda, demonstrating their cunning and their profound misunderstanding of His divine wisdom.
Literary Devices
Matthew 22:15 employs several significant literary devices. Foreshadowing is prominent, as this verse sets the stage for the escalating conflict that will ultimately lead to Jesus' arrest and crucifixion. The "counsel" taken by the Pharisees here anticipates the formal trials and condemnations Jesus will face. Irony is also evident: the religious leaders, who should have been shepherds of God's people and guardians of truth, instead become cunning plotters against the very Son of God. Their attempt to "entangle" Him reveals their own spiritual entrapment by malice and pride. Furthermore, the use of "entangle" (Greek pagideúō) functions as a powerful Metaphor, portraying Jesus as prey and the Pharisees as hunters setting a snare. This vivid imagery emphasizes the deceptive and predatory nature of their scheme, highlighting the danger Jesus faced from those who outwardly appeared pious but inwardly harbored murderous intent.
Theological and Thematic Connections
This verse underscores the profound theological truth of humanity's rebellion against divine authority, even when confronted with undeniable truth and grace. The Pharisees' actions reveal a hardened heart, preferring their own power and tradition over the living Word of God. Their attempt to "entangle" Jesus highlights the futility of human cunning against divine wisdom. Ultimately, their schemes, though seemingly successful in leading to Jesus' crucifixion, were ironically part of God's sovereign plan for redemption. This passage serves as a stark reminder that opposition to God's truth often stems from a desire to maintain control and a refusal to submit to His authority, a theme echoed throughout biblical history.
Reflection and Application
Matthew 22:15 provides profound insights for believers navigating a world often hostile to the truth of the Gospel. Just as Jesus faced calculated opposition from those who claimed religious authority, Christians today can expect to encounter similar attempts to discredit, misrepresent, or "entangle" their faith. This verse calls us to cultivate spiritual discernment, recognizing that not all questions or challenges are genuinely seeking truth; some are designed to trap or undermine. Our response, like Jesus', should not be rooted in human cleverness or defensiveness, but in a humble reliance on divine wisdom. When confronted with complex ethical dilemmas or verbal attacks, we are encouraged to seek the Holy Spirit's guidance, trusting that God will provide the words and clarity needed to respond truthfully and graciously, without compromising our convictions. Standing firm in the truth, even when it is unpopular or provokes hostility, is a testament to our faith and a reflection of Christ's unwavering commitment to His Father's will.
Questions for Reflection
FAQ
Why were the Pharisees so determined to "entangle" Jesus?
The Pharisees were determined to entangle Jesus primarily because He posed a direct threat to their authority, prestige, and interpretation of the Law. His teachings often contradicted their traditions, His miracles drew large crowds away from their influence, and His claims of divine authority were seen as blasphemous. The parables Jesus had just told (like the Parable of the Wicked Tenants in Matthew 21:33-46) had explicitly condemned them, making their animosity personal and urgent. They sought to find a legal basis, either religious (blasphemy) or political (sedition against Rome), to arrest and silence Him, as they feared both His growing popularity and the potential Roman intervention if His movement was perceived as rebellious.
What kind of "talk" were they trying to entangle Him in?
They were trying to entangle Jesus in His lógos (Greek for "talk" or "word"), which encompasses His teachings, His pronouncements, and His public discourse. They wanted to force Him into a dilemma where any answer He gave would be problematic. For instance, if He advocated against paying taxes to Caesar, He would be guilty of sedition against Rome. If He advocated for paying taxes, He would alienate the Jewish populace who resented Roman rule and taxes. Their goal was to exploit the complexities of His message and the political-religious tensions of the time to catch Him in a self-incriminating statement, as seen in their subsequent question about taxes in Matthew 22:17.
Christ-Centered Fulfillment
Matthew 22:15, depicting the calculated malice of the Pharisees, profoundly highlights the Christ-centered fulfillment of God's redemptive plan. The "entanglement" they sought was ultimately part of the divine design, as the Son of God willingly entered into the snare of human sin and opposition to accomplish salvation. Jesus, the embodiment of divine wisdom, did not fall prey to their cunning, but rather, His responses consistently revealed His sovereignty and their spiritual blindness, as demonstrated in His brilliant answer regarding the coin and Caesar in Matthew 22:18-22. This scene foreshadows the ultimate "entanglement" of the cross, where the sinless Lamb of God allowed Himself to be caught in the trap of human sin and judgment, not as a victim of human schemes, but as the willing sacrifice. His death, orchestrated by human hands driven by malice (Acts 2:23), was in fact the predetermined will of God to provide atonement for humanity. Thus, the Pharisees' plot, intended to destroy Jesus, unwittingly served God's greater purpose of bringing about the triumph of Christ over sin and death, fulfilling the prophetic narrative of the suffering servant who would be "cut off" yet bring salvation (Daniel 9:26).