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“Paying Taxes to Caesar”· Matthew 22:15–22
Translation
King James Version
And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.
KJV (with Strong's)
And G2532 they sent out G649 unto him G846 their G846 disciples G3101 with G3326 the Herodians G2265, saying G3004, Master G1320, we know G1492 that G3754 thou art G1488 true G227, and G2532 teachest G1321 the way G3598 of God G2316 in G1722 truth G225,G2532 neither G3756 carest G3199 thou G4671 for G4012 any G3762 man: for G1063 thou regardest G991 not G1519 G3756 the person G4383 of men G444.
Complete Jewish Bible
They sent him some of their talmidim and some members of Herod's party. They said, "Rabbi, we know that you tell the truth and really teach what God's way is. You aren't concerned with what other people think about you, since you pay no attention to a person's status.
Berean Standard Bible
They sent their disciples to Him along with the Herodians. “Teacher,” they said, “we know that You are honest and that You teach the way of God in accordance with the truth. You seek favor from no one, because You pay no attention to external appearance.
American Standard Version
And they send to him their disciples, with the Herodians, saying, Teacher, 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.
World English Bible Messianic
They sent their disciples to him, along with the Herodians, saying, “Rabbi, we know that you are honest, and teach the way of God in truth, no matter whom you teach, for you aren’t partial to anyone.
Geneva Bible (1599)
And they sent vnto him their disciples with the Herodians, saying, Master, we knowe that thou art true, and teachest the way of God truely, neither carest for any man: for thou considerest not the person of men.
Young's Literal Translation
and they send to him their disciples with the Herodians, saying, `Teacher, we have known that thou art true, and the way of God in truth thou dost teach, and thou art not caring for any one, for thou dost not look to the face of men;
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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.
For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that.
And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger.
But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly.
And see their flattery, and their hidden craft. "We know," their words are, "that Thou art true." How said ye then, "He is a deceiver," and "deceiveth the people," and "hath a devil," and "is not of God?" how a little while before did ye devise to slay Him?
But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, "By what authority doest Thou these things?" they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government.
Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, "Thou carest not for any man." See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, "Thou carest not for any man," and, "Thou regardest not the person of man," they were hinting at Herod and Caesar, "Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates.
And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, "What thinkest Thou?" So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, "Shall we give Caesar tribute, or shall we not give?" So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.
(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 16.) Teacher, we know that you are truthful and teach the way of God in truth, and you do not care about anyone's opinion. For you do not show partiality to people. So tell us, what do you think? Is it lawful to pay taxes to Caesar or not? This is a clever and deceitful question, designed to trap the one being questioned and force him to fear God more than Caesar, and say that taxes should not be paid, so that the Herodians listening will immediately arrest him for sedition against the Roman ruler.
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.
Jesus’ opponents expect that one of two outcomes must result for them from Jesus’ response. They think they can show clearly that Jesus was acting wrongly against the law of Moses or against the power of the Romans. “Indeed, if he responds that it is necessary for us to pay the tribute,” the Pharisees will necessarily slander him alongside those who obey the Romans, saying, “He is guiding us outside the law of Moses away from the service of God. He is leading us to a foreign power and a foreign race.” That is indeed why Luke says, “They could not catch him at fault in his teaching before the people.” For it is publicly, that is to say, in the midst of the people, that they are questioning him, in order to set the people against him. And if he does not permit the tax to be paid, the Herodians will immediately lay their hands on him as on one who does not submit to the Roman authorities.Observe what is the passion of hypocrisy, how it has hidden all the hostility and the homicidal thought of the Jews beneath flattery’s vile veil, and how those who hate involuntarily honor as they attempt to cause a death. Indeed, those who were saying, “We are the disciples of Moses, but we don’t know where that one is from” call him “Master.” Those who were calling him a “deceiver” and “seducer” say, “We know that you are truthful.” Those who were doing their best to resist with jealousy and with ignorance, saying, “This man does not come from God, because he does not observe the Sabbath” and “he has a demon” witness that he teaches the way of God in all truth.
. What took place was a plot: therefore Luke also calls them spies (Lk. 20:20), or waylayers, sent secretly to set a trap for Christ. "Herodians" were either soldiers of Herod or those who thought Herod was the Christ. For since the princely line of Judah had failed when Herod, who was not of that line, became king, the Herodians thought that Herod himself was the Christ. So the Pharisees, then, come with thesemen to set a trap for Him. Hear how they address Him:
(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 22:16 records a calculated attempt by Jesus's adversaries to ensnare Him in a theological and political trap. The Pharisees, through their disciples, allied with the Herodians, approached Jesus with feigned admiration, praising His integrity and impartiality in teaching God's truth. Their elaborate flattery was a deceptive prelude to a question designed to force Jesus into a position where He would either alienate the Jewish populace or incur the wrath of Roman authorities, thereby providing grounds for His arrest or discredit.
Context
Literary Context
This verse is situated within a series of intense confrontations between Jesus and the religious authorities in Jerusalem during the final week leading up to His crucifixion. Following His triumphal entry and cleansing of the temple, Jesus had challenged the authority of the chief priests and elders in Matthew 21:23. These leaders, now seeking to destroy Him, had "taken counsel how they might entangle him in his talk" as stated in Matthew 22:15. The delegation described in Matthew 22:16 is their initial move in this scheme, immediately preceding the infamous question about paying tribute to Caesar in Matthew 22:17. This entire sequence highlights the escalating tension and the desperate measures taken by those opposed to Jesus's ministry.
Historical & Cultural Context
The alliance between the disciples of the Pharisees and the Herodians was highly unusual and indicative of the extreme measures taken to trap Jesus. The Pharisees were a religious sect known for their strict adherence to the Mosaic Law and often harbored anti-Roman sentiments, viewing Roman taxation as an affront to God's sovereignty over Israel. The Herodians, on the other hand, were a political faction loyal to Herod Antipas, the Roman-appointed tetrarch, and by extension, to Roman rule. Their presence together created a dilemma for Jesus: if He advocated against paying taxes, He would be seen as a rebel against Rome; if He supported it, He would lose credibility with the Jewish populace who longed for liberation. This strategic pairing was designed to ensure that no matter Jesus's answer, He would be condemned by one powerful group or the other, leveraging the volatile political and religious climate of Judea under Roman occupation.
Key Themes
Matthew 22:16 introduces several crucial themes that resonate throughout the Gospels and the broader biblical narrative. Firstly, it underscores the theme of deception and hypocrisy, as Jesus's enemies use insincere praise to mask their malicious intent, illustrating the cunning of those who oppose divine truth. Secondly, it ironically highlights Jesus's acknowledged integrity and divine authority, as even His adversaries are forced to admit His truthfulness and impartiality in teaching "the way of God in truth." This unwilling testimony serves to underscore His unique character and mission. Thirdly, the phrase "neither carest thou for any man: for thou regardest not the person of men" emphasizes the impartiality of divine truth and judgment. This concept, deeply rooted in Old Testament law and reiterated in the New Testament (e.g., Deuteronomy 10:17 and Romans 2:11), affirms that God's standards and Jesus's teachings are not swayed by human status, wealth, or power, but are based purely on righteousness and truth.
Exposition and Analysis
Key Word Analysis
Meaning "an instructor, doctor, teacher." This term was a respectful address for a religious teacher or rabbi. The use of "Master" by the Pharisees' disciples and Herodians, while seemingly deferential, was part of their deceptive flattery, aiming to disarm Jesus and imply a genuine seeking of His wisdom before springing their trap.
Meaning "true (as not concealing)." This word emphasizes Jesus's honesty and genuineness. His adversaries acknowledge that He is not deceitful or hidden in His character. This unwilling testimony underscores Jesus's transparent and authentic nature, in stark contrast to their own duplicity.
Meaning "the front (as being towards view), i.e., the countenance, aspect, appearance, surface; by implication, presence, person." In the phrase "regardest not the person of men," it refers to outward appearance, social status, or external distinctions. The statement means Jesus does not show favoritism or partiality based on superficial human criteria, but judges and teaches based on intrinsic truth and righteousness.
Verse Breakdown
"And they sent out unto him their disciples with the Herodians, saying,"
This opening clause establishes the cunning strategy of Jesus's opponents. "They" refers to the chief priests and elders, as contextually established in Matthew 21:23. The sending of "their disciples" (of the Pharisees) alongside "the Herodians" highlights the unusual and calculated alliance, designed to create an inescapable dilemma for Jesus, regardless of His answer to their impending question.
"Master, we know that thou art true, and teachest the way of God in truth,"
This is the core of the deceptive flattery. The address "Master" (didáskalos) is a term of respect, while the affirmations that Jesus is "true" (alēthḗs) and teaches "the way of God in truth" (alḗtheia) are, ironically, accurate assessments of His character and ministry. Their acknowledgment of His integrity was intended to make their subsequent question seem like a genuine inquiry, thereby making Jesus's response to their trap appear more credible to the listening crowd, and His potential downfall more impactful.
"neither carest thou for any [man]: for thou regardest not the person of men."
This final part of the flattery emphasizes Jesus's impartiality and fearlessness, a quality His adversaries sought to exploit. To "not care for any man" or "not regard the person of men" means Jesus is not swayed by human influence, status, or fear of reprisal. He does not show favoritism or partiality based on who a person is, but rather speaks and acts based on pure truth and righteousness. This was meant to egg Jesus on, to make Him feel safe in giving an unvarnished, politically charged answer that would inevitably condemn Him.
Literary Devices
Matthew 22:16 is rich in Irony, as Jesus's enemies, in their attempt to trap Him, inadvertently speak profound truths about His character. Their flattery, intended to deceive, actually serves as an unwilling testimony to Jesus's genuine integrity and divine authority. The entire scene is a Rhetorical Trap, meticulously set by combining the opposing political and religious factions (Pharisees and Herodians) to force Jesus into a lose-lose situation. The elaborate opening statement functions as Flattery, a deceptive rhetorical technique used to disarm the target and make them more susceptible to manipulation. This flattery highlights the Hypocrisy of Jesus's interrogators, who praise His truthfulness while themselves acting with profound dishonesty and malicious intent.
Theological and Thematic Connections
The profound declaration by Jesus's adversaries that He "teaches the way of God in truth" and "regards not the person of men" resonates deeply with the biblical emphasis on God's absolute impartiality and unwavering truthfulness. This concept is foundational to divine justice and righteousness, asserting that God's judgments and teachings are not influenced by human status, power, or outward appearance. Jesus perfectly embodies this divine characteristic, demonstrating that His mission and message are universally applicable and uncompromised by human pressures. This passage thus serves as a powerful testament to the unblemished character of Christ, even from the mouths of His enemies, and underscores the divine standard of truth and equity that believers are called to emulate in their own lives and interactions.
Reflection and Application
Matthew 22:16 offers potent lessons for contemporary believers, urging us to cultivate discernment, integrity, and impartiality in a world often characterized by deception and bias. Just as Jesus faced cunning adversaries, we too may encounter situations where flattery or seemingly innocent questions mask ulterior motives. This verse calls us to develop spiritual discernment, to look beyond superficial praise, and to critically evaluate the intentions behind words and actions. Furthermore, Jesus's unwavering commitment to teaching "the way of God in truth" serves as a powerful model. It challenges us to uphold biblical truth courageously, even when it is unpopular, inconvenient, or places us at odds with prevailing cultural norms or powerful influences. Finally, the principle that Jesus "regards not the person of men" is a profound call to live impartially. It compels us to treat all individuals with equal dignity, respect, and justice, regardless of their social standing, wealth, background, or perceived influence. Our interactions and judgments should be rooted in righteousness and love, reflecting God's own character, who shows no favoritism.
Questions for Reflection
FAQ
Why did the Pharisees ally with the Herodians, given their usual opposition?
The alliance between the Pharisees' disciples and the Herodians was a highly unusual and strategic maneuver born out of a shared, desperate desire to neutralize Jesus. The Pharisees were zealous for Jewish law and generally opposed to Roman rule and taxation, while the Herodians were a political faction loyal to Herod Antipas and, by extension, to Rome. Their normal political and religious differences were set aside for the singular purpose of creating an inescapable trap for Jesus. They aimed to pose a question about paying taxes to Caesar (Matthew 22:17) that would force Jesus into a dilemma: either endorse Roman taxation and alienate the Jewish populace, or condemn it and be accused of sedition against Rome. This unlikely partnership highlights the depth of their animosity and their cunning in devising a no-win scenario for Jesus.
Christ-Centered Fulfillment
Matthew 22:16, though a record of a malicious trap, inadvertently testifies to the perfect character of Jesus Christ, foreshadowing His role as the ultimate Truth and impartial Judge. The adversaries' unwilling confession that Jesus is "true" and "teaches the way of God in truth" points to Him as the very embodiment of God's revelation, the Word made flesh who is "full of grace and truth" as declared in John 1:14. His refusal to "regard the person of men" speaks to His divine impartiality, a quality that will be fully manifested when He returns as the righteous Judge of all humanity, as described in Acts 17:31. This event, where Jesus's integrity shines brightest amidst the darkness of human deception, anticipates His triumph over all schemes and His ultimate vindication as the Christ, the one whose kingdom is not of this world (John 18:36), and who judges not by outward appearance but with perfect righteousness (Isaiah 11:3-4).