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“Paying Taxes to Caesar”· Matthew 22:15–22
Translation
King James Version
But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?
Complete Jewish Bible
Yeshua, however, knowing their malicious intent, said, "You hypocrites! Why are you trying to trap me?
Berean Standard Bible
But Jesus knew their evil intent and said, “You hypocrites, why are you testing Me?
American Standard Version
But Jesus perceived their wickedness, and said, Why make ye trial of me, ye hypocrites?
World English Bible Messianic
But Yeshua perceived their wickedness, and said, “Why do you test me, you hypocrites?
Geneva Bible (1599)
But Iesus perceiued their wickednes, and sayd, Why tempt ye me, ye hypocrites?
Young's Literal Translation
And Jesus having known their wickedness, said, `Why me do ye tempt, hypocrites?
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Historical interpretation
Ten Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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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.
What then saith He? "Why tempt ye me, ye hypocrites?" Seest thou how He talks with them with more than usual severity? For since their wickedness was now complete and manifest, He cuts the deeper, first confounding and silencing them, by publishing their secret thoughts, and making it manifest to all with what kind of intent they are coming unto Him.
And these things He did, repulsing their wickedness, so that they might not suffer hurt in attempting the same things again. And yet their words were full of much respect, for they both called Him Master, and bore witness to His truth, and that He was no respecter of persons; but being God, He was deceived by none of these things. Wherefore they also ought to have conjectured, that the rebuke was not the result of conjecture, but a sign of His knowing their secret thoughts.
(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 18.) But Jesus, knowing their wickedness, said: Why do you tempt me, hypocrites? The first virtue of a respondent is to understand the minds of those who ask, and to call not disciples, but tempters. Therefore, a hypocrite is called someone who is one thing and pretends to be another, that is, someone who acts one way in action and another in words.
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.
What then does the Wisdom and the Word of God do? Jesus allows all their passion to appear for all to see, without them taking back the words they were speaking to no purpose. And like a skillful physician, he then lances their passion with a deep incision, when he cut with the first word. “Why are you testing me, hypocrites?” And after having shown by a reproach that the skin of deceitful hypocrisy was dead, it is gently, and to speak this way, insensibly and tranquilly that he nipped like the web of a spider their inescapable question. Indeed, he said, “Show me a denarius for the tax.” And they presented a coin. And he said to them, “This image and this inscription concern whom?” They said to him, “Caesar.” Then he said to them, “Give to Caesar what is Caesar’s, and to God what is God’s.” “If the coin is Caesar’s,” Jesus says, “because that is what you have said—it is necessary to give it to Caesar himself.”“What then! You permit us to serve a man, and not god? And how is this not a violation of the law?” It will amount to nothing. Indeed, the act of giving tax to Caesar does not prevent the service of God, although you would like to think so. This is why it is necessary for you to give to God equally what is God’s, in such a manner that if what is Caesar’s is kept for the service of God, it is necessary that God be preferred to him. If you remain a tributary of Caesar, you should attribute this to your sins, not to God. In the same way, Paul similarly applies himself to the same distinction. In sending a letter to the Romans he wrote, “Pay to the world, therefore, what is due to the world; to those you owe taxes, taxes; to those you owe tribute, tribute.”
(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 22:18 presents a profound moment where Jesus, with divine insight, pierces through the deceptive facade of the Jewish religious leaders. He not only perceives their malicious intent to ensnare Him but also directly confronts their spiritual insincerity, exposing their true character as "hypocrites" in a powerful display of omniscience and authoritative truth. This verse encapsulates the escalating conflict between divine truth and human pretense, setting the stage for Jesus' subsequent teachings and ultimate confrontation with the religious establishment.
Context
Literary Context
This verse is situated within a series of intense confrontations between Jesus and various Jewish religious factions—the Pharisees, Herodians, Sadducees, and lawyers—during His final week in Jerusalem, as recorded in Matthew 21-23. Specifically, Matthew 22:18 is Jesus' direct response to a cunning trap set by the Pharisees and Herodians, who had conspired to "entangle him in his talk" (Matthew 22:15). Their question about paying taxes to Caesar (Matthew 22:17) was designed to force Jesus into a dilemma: either alienate the Jewish populace by endorsing Roman taxation or commit sedition against Rome. Jesus' immediate perception of their underlying malice and His sharp retort demonstrate His wisdom and spiritual authority, thwarting their scheme and turning their trap back on them.
Historical & Cultural Context
The setting is Jerusalem, a city under Roman occupation, during the Passover week—a time of heightened religious and political tension. The Jewish people deeply resented Roman rule and the tribute taxes imposed by Caesar. The Pharisees were a prominent religious sect focused on strict adherence to the Mosaic Law and oral traditions, often opposing Roman influence. The Herodians, conversely, were a political faction loyal to King Herod and, by extension, to Rome. These two groups were typically adversaries, but their shared animosity towards Jesus forged an unlikely alliance. Their question about taxes was a highly charged political and religious issue, designed to exploit the deep divisions within Jewish society and to corner Jesus regardless of His answer, either as a Roman collaborator or a rebellious zealot. Jesus' response, therefore, was not merely a theological statement but a profound engagement with the complex socio-political realities of His time.
Key Themes
Matthew 22:18 contributes significantly to several major themes within the Gospel of Matthew and the broader biblical narrative. Firstly, it powerfully underscores the divine omniscience and authority of Jesus. His ability to "perceive their wickedness" reveals His supernatural insight into the human heart, distinguishing Him from any mere human teacher. Secondly, the verse highlights the pervasive theme of hypocrisy, particularly among religious leaders. Jesus frequently condemned those who prioritized outward show over genuine inner piety, as seen in His extensive denunciation of the scribes and Pharisees in Matthew 23. Thirdly, it illustrates the conflict between light and darkness, truth and deception. Jesus, as the embodiment of truth, directly confronts the malicious and deceptive schemes of His adversaries, demonstrating His victory over their attempts to undermine His ministry. This encounter also foreshadows the escalating opposition that would ultimately lead to His crucifixion, a testament to the spiritual warfare inherent in His mission.
Exposition and Analysis
Key Word Analysis
This verb signifies a deep, experiential, and intuitive knowledge, not merely a superficial observation or intellectual deduction. Jesus didn't just 'figure out' their plot; He 'knew' their inner evil, their malicious intent, and the depravity of their hearts. It implies a comprehensive understanding of their motives and character, indicative of His divine nature.
This term denotes inherent evil, depravity, malice, and malevolence. It is more than just a bad idea or a mistake; it points to a deep-seated disposition towards evil and harmful actions. In this context, it refers to their deliberate, cunning, and malicious plot to entrap Jesus, revealing the corrupt nature of their hearts.
Literally meaning "an actor" or "one who wears a mask" in ancient Greek theater, this word perfectly describes the religious leaders' pretense. They presented themselves as pious seekers of truth, concerned with religious and national matters, but their true motives were rooted in envy, malice, and a desire to destroy Jesus. Jesus' use of this term exposes their spiritual insincerity and the stark contrast between their outward religious performance and their inner moral corruption.
Verse Breakdown
"But Jesus perceived their wickedness,"
This opening clause immediately establishes Jesus' supernatural discernment. The conjunction "But" (G1161, dé) highlights the contrast between the leaders' hidden intentions and Jesus' immediate, penetrating insight. He did not need to ask follow-up questions or engage in a lengthy debate to understand their true agenda; His perception went straight to the core of their malicious intent. This underscores His divine knowledge, a recurring theme in the Gospels.
"and said,"
This simple phrase introduces Jesus' direct and authoritative response. It implies an immediate, unhesitating confrontation, demonstrating His control over the situation rather than being caught off guard by their cunning question. His words are not a guess but a pronouncement based on perfect knowledge.
"‹Why tempt ye me,"
Jesus' question is rhetorical and accusatory. The word "tempt" (G3985, peirázō) here carries the strong connotation of attempting to test with malicious intent, to ensnare, or to lead into sin. Jesus exposes their true motive: not to seek genuine wisdom or guidance, but to set a trap for Him, to find grounds for His arrest or discredit Him in the eyes of the people. He reveals that He is fully aware of their manipulative game.
"ye hypocrites?›"
This is Jesus' scathing and direct indictment of their character. By calling them "hypocrites," Jesus strips away their facade of piety and sincerity. He reveals them as actors, playing a role of righteousness while harboring evil intentions. This accusation cuts to the heart of their spiritual corruption, exposing their lack of genuine faith and their reliance on outward appearances.
Literary Devices
Matthew 22:18 is rich with several literary devices that enhance its impact and meaning. The most prominent is Irony: the very individuals who present themselves as righteous guardians of the Law are exposed by Jesus as "hypocrites" filled with "wickedness." They attempt to trap Jesus with a clever question, but it is their own deceit that is ultimately revealed and condemned. This creates a powerful reversal, where the supposed wise are shown to be foolish in their attempts to outwit divine wisdom. Another device is Direct Address or Apostrophe, as Jesus directly confronts His adversaries with a piercing question and a scathing label ("Why tempt ye me, ye hypocrites?"). This direct confrontation shatters their pretense and highlights Jesus' authority and fearlessness in the face of opposition. Furthermore, the passage employs Foreshadowing, hinting at the escalating conflict between Jesus and the religious establishment that will ultimately lead to His passion and crucifixion. The malice and deception evident in this encounter are indicative of the deeper spiritual battle that Jesus is engaged in, a battle against the forces of darkness and human sinfulness.
Theological and Thematic Connections
This pivotal verse profoundly highlights God's perfect knowledge and discernment of the human heart, a theological truth echoed throughout Scripture. Jesus' ability to "perceive their wickedness" is a manifestation of His divine omniscience, demonstrating that no thought, motive, or hidden agenda is concealed from Him. This challenges the superficiality of outward religious observance, emphasizing that true faith requires inner integrity and sincerity before God. The confrontation with hypocrisy underscores the divine demand for authenticity and the futility of attempting to deceive God or others with a pious facade. It reveals that God is not impressed by external show but looks deeply into the heart, exposing the true nature of intentions, whether good or evil.
Reflection and Application
Matthew 22:18 serves as a timeless mirror for self-examination, urging believers to move beyond superficial religiosity to a place of genuine faith and integrity before God. Jesus' piercing insight into the hearts of the Pharisees and Herodians reminds us that our outward actions, no matter how pious, are meaningless if our inner motives are corrupt or insincere. This verse challenges us to consider what truly motivates our spiritual practices, our service, and our interactions with others. Are we seeking to honor God, or are we driven by a desire for human approval, self-righteousness, or hidden agendas? The call to authenticity is paramount: God desires truth in the inward parts, not merely a performance. We are encouraged to pray for spiritual discernment, not to judge others, but to better understand the spiritual realities at play in our world and to guard our own hearts against the subtle temptations of pretense and self-deception. Ultimately, this passage is a powerful invitation to cultivate a heart that is fully devoted and transparent before the One who sees all.
Questions for Reflection
FAQ
What was the "wickedness" Jesus perceived in the religious leaders?
The "wickedness" (Greek: ponēría) Jesus perceived was not merely a mistake or a difference of opinion, but a deep-seated malice and a deliberate, cunning plot to ensnare Him. Their question about paying taxes to Caesar (Matthew 22:17) was a trap designed to force Jesus into a lose-lose situation: if He advocated for paying taxes, He would alienate the Jewish populace who resented Roman rule; if He opposed it, He could be accused of sedition against Rome. Their intention was not to seek truth or wisdom from Jesus, but to find grounds to discredit, arrest, or condemn Him, revealing a heart full of envy, hatred, and a desire for His downfall. Jesus saw beyond their feigned piety and recognized the evil intent of their hearts.
Why did Jesus call them "hypocrites"?
Jesus called them "hypocrites" (Greek: hypokritḗs) because they were acting a part, wearing a mask of piety and sincerity while harboring malicious intentions. They approached Jesus with a seemingly respectful and earnest question, feigning a desire for truth ("Teacher, we know that you are true..." Matthew 22:16). However, their true motive was to trap and destroy Him. Jesus' accusation exposed the stark contrast between their outward appearance of religiosity and their inner corruption and deceit. He frequently used this term to denounce those who outwardly conformed to religious practices but lacked genuine inner righteousness and love for God and neighbor, as extensively detailed in Matthew 23.
Christ-Centered Fulfillment
Matthew 22:18 powerfully reveals Jesus as the ultimate discerner of hearts, the one before whom all pretense crumbles. His ability to "perceive their wickedness" is not merely an impressive human insight, but a profound manifestation of His divine nature, echoing the truth that "nothing in all creation is hidden from God's sight. Everything is uncovered and laid bare before the eyes of him to whom we must give account" (Hebrews 4:13). This passage foreshadows Jesus' role as the righteous judge, who sees beyond outward appearances to the true condition of the soul, a theme reiterated in His warnings about those who outwardly profess faith but lack true obedience (Matthew 7:21-23). Furthermore, the confrontation with the "hypocrites" highlights the very sinfulness that necessitated His coming. Jesus, the sinless Lamb of God who takes away the sin of the world, came not only to expose human depravity, including hypocrisy, but to offer the ultimate remedy for it through His atoning sacrifice. His perfect knowledge and righteous judgment are not merely for condemnation, but to call humanity to repentance and to offer genuine transformation, enabling believers to live with integrity and truth before God, through the power of His Spirit.