1 Machabæorum 22:16

Nova Vulgata

Et mittunt ei discipulos suos cum herodianis dicentes: "Magister, scimus quia verax es et viam Dei in veritate doces, et non est tibi cura de aliquo; non enim respicis personam hominum.

Parallel Translations

Clementine Latin Vulgate (1592)
Et mittunt ei discipulos suos cum Herodianis, dicentes : Magister, scimus quia verax es, et viam Dei in veritate doces, et non est tibi cura de aliquo : non enim respicis personam hominum :

Jerome's Latin Vulgate (405)
Et mittunt ei discipulos suos cum Herodianis, dicentes: Magister, scimus quia verax es, et viam Dei in veritate doces, et non est tibi cura de aliquo: non enim respicis personam hominum:

Bible Verse Review
  from Treasury of Scripure Knowledge

they sent: The profound malice of the Pharisees appears here in their choice of companions, their affected praise, and the artful and difficult questions they proposed.

the Herodians: Matthew 16:11, Matthew 16:12, Mark 3:6, Mark 8:15

Master: Matthew 22:24, Matthew 22:26, Matthew 26:18, Matthew 26:49, Mark 10:17, Luke 7:40

we know: Psalms 5:9, Psalms 12:2, Psalms 55:21, Proverbs 29:5, Isaiah 59:13-15, Jeremiah 9:3-5, Ezekiel 33:30, Ezekiel 33:31

true: Malachi 2:6, John 7:18, John 14:6, John 18:37, 2 Corinthians 2:17, 2 Corinthians 4:2, 1 John 5:20

neither: Deuteronomy 33:9, 1 Kings 22:14, Job 32:21, Job 32:22, Micah 3:9-12, Malachi 2:9, Mark 12:14, Luke 20:21, 2 Corinthians 5:16, Galatians 1:10, Galatians 2:6, 1 Thessalonians 2:4, James 3:17

Reciprocal: Genesis 37:19 - Behold Deuteronomy 1:17 - ye shall not 1 Samuel 2:29 - and honourest 2 Samuel 14:14 - neither 1 Kings 8:36 - the good way 1 Kings 22:16 - that thou tell 2 Kings 3:14 - I would not look 2 Chronicles 19:7 - respect of persons Proverbs 18:5 - not Jeremiah 12:6 - though Ezekiel 20:1 - that certain Malachi 2:10 - why Matthew 19:3 - tempting Mark 12:13 - they send Luke 19:48 - could John 3:2 - we know John 7:3 - Depart John 7:26 - he speaketh John 8:5 - but Acts 4:1 - the Sadducees Acts 10:34 - Of a Acts 16:17 - the way Romans 2:11 - General 2 Corinthians 6:8 - true Philippians 4:8 - are true 1 Thessalonians 2:5 - used James 2:1 - with 1 Peter 1:17 - who 2 Peter 2:2 - ways

Gill's Notes on the Bible

And they sent out unto him their disciples,.... Who were trained up in the same way of thinking with themselves, had imbibed the same tenets, and were strenuous defenders of them; and no doubt they selected the most crafty and artful among them; and who were the best versed in their principles and sophistic method of arguing: these they the rather sent, imagining they would not be known, as they themselves were: and from their age and air of simplicity, might be taken for innocent persons, who in great sincerity, came to be instructed by him,

with the Herodians: learned men are very much divided in their sentiments about these men; some think they were Gentiles under the government of Herod; but it is not likely that the Pharisees would join themselves with such, whose company they carefully shunned; others, that they were Gentile proselytes, as Herod was; but that on either of these accounts, they should be called by his name, there seems to be no reason: others say, they were Greeks, whom Herod brought out of a desert into his own country, and formed a sect, which from him were called Herodians: this way went Drusius, in which he was followed by several learned men, until the mistake was detected; who took it from a passage in the Hebrew Lexicon, called "Baal Aruch", mistaking the word יונים, for "Greeks", which signifies "doves": the Jewish writer referring to a passage in the Misna m, which speaks of יוני חרדסיאות, "Herodian doves"; that is, tame ones, such as were brought up in houses: for that these are meant, is clear from the Misnic and Talmudic writers, and their commentators n; and were so called, because that Herod was the first that tamed wild doves, and brought up tame ones in his own palace; and so Josephus o says, that he had many towers stored with tame doves, which was a new thing in Judea. Others, that they were Sadducees, which carries some appearance of truth in it; since what is styled the leaven of the Sadducees, in Matthew 16:6 is called the leaven of Herod, in Mark 8:15 And very probable it is, that Herod was a Sadducee, and that his courtiers, at least many of them, were of the same sect; but yet it is certain, that the Sadducees are spoken of, as distinct from these Herodians, in Matthew 22:23 of this chapter. Others, that they were a set of men, that formed a new scheme of religion, consisting partly of Judaism, and partly of Gentilism, approved and espoused by Herod, and therefore called by his name; and others, that they were such as held, that Herod was the Messiah; but it is certain, that Herod did not think so himself, nor the people of the Jews in common; and whatever flatterers he might have in his life time, it can hardly be thought, that this notion should survive his death, who was odious to the Jewish nation: others think, that they were such, who were not for paying tribute to Caesar, but to Herod, and were encouraged and defended by him and his courtiers, as much as they could; since he and his family looked upon themselves to be injured by the Romans, and secretly grudged that tribute should be paid unto them: others, on the contrary, say, that these were such, who pleaded that tribute ought to be paid to Caesar, by whose means Herod enjoyed his government, and was supported in it; and were just the reverse of the Pharisees, with whom they are here joined, in their attempts on Christ. The Syriac version renders the word by דבית הרודס, "those of the house", or "family of Herod", his courtiers and domestics: in Munster s Hebrew Gospel, they are called עבדי הרודוס, "the servants of Herod"; and certain it is, that Herod was at Jerusalem at this time, Luke 23:7 We read p of Menahem, who was one while an associate of Hillell, who with eighty more clad in gold, went המלך

לעבודת, "into the service of the king", that is, Herod, and hence might be called Herodians. Wherefore these seem rather to be the persons designed, whom the Pharisees chose to send with their disciples, though they were of Herod's party, and were on the other side of the question from them; being for giving tribute to Caesar, by whom their master held his government; that should Christ be ensnared by them, as they hoped he would, into any seditious or treasonable expressions against Caesar, these might either accuse him to Herod, or immediately seize him, and have him before the Roman governor. Luke observes, that these men, the disciples of the Pharisees and the Herodians, were sent forth as "spies, which should feign themselves just men"; men of religion and holiness, and who were upright and sincere in their question, and who had strong inclinations to become his disciples: the Jews themselves own, that they sent such persons to Jesus, whom they mention by name, in such a disguised manner to deceive him: their words are these q;

"They (the Sanhedrim) sent unto him Ananiah and Ahaziah, honourable men of the lesser sanhedrim, and when they came before him they bowed down to him--and he thought that they believed in him, and he received them very courteously.''

Saying, master: as if they were his disciples, or at least were very willing to be so: however, they allow him to be a doctor or teacher, and a very considerable one:

we know that thou art true; a true and faithful minister, that teachest truth, and speakest uprightly; one of great integrity, and to be depended upon:

and teachest the way of God in truth; rightly opens the word of God, gives the true and genuine sense the law of God, faithfully instructs men in the worship of God; and with great sincerity, directs men to the way of coming to God, and enjoying eternal happiness with him; having no sinister ends, or worldly interest in view:

neither carest thou for any man; be he ever so great and honourable, in ever so high a station, be he Caesar himself; signifying, that he was a man of such openness and integrity, that he always freely spoke the real sentiments of his mind, whether men were pleased or displeased; being in no fear of man, nor in the least to be intimidated by frowns and menaces, or any danger from men: for thou regardest not the person of men; as he had not the persons of the high priests and elders, the grand sanhedrim of the nation, who had lately been examining him in the temple: and seeing therefore he made no difference among men, whether learned or unlearned, rich or poor, high or low; whether they were in exalted stations and high offices, or not he feared no man's face, and accepted no man's person, but gave his sense of things, without fear or flattery; they hoped he would give a direct answer to the following question, though Caesar himself was concerned in it.

m Cholin, c. 12. sect 1. n T. Bab. Cholin, fol. 139. 1. & Betza, fol. 24. 1. & 25. 1. Misn. Sabbat. c. 24. 8. & Cholin, c. 12. sect. 1. & Maimon. & Bartenora in ib. o De Bello Jud. 1. 6. c. 13. p Juchasin, fol. 19. 1. q Toldos Jesu, p. 8.

Barnes' Notes on the Bible

The Pharisees and Herodians endeavor to entangle Jesus - This narrative is also found in Mark 12:12-17; Luke 20:20-26.

Matthew 22:15

Then went the Pharisees - See the notes at Matthew 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 an incautious answer. This was what the Pharisees and Herodians endeavored to do in regard to Jesus.

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

Matthew 22:16

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 the special opinions of Herod. Dr. Prideaux thinks that those opinions referred to two things. The first respected subjection to a foreign power. The law of Moses was, that a “stranger should not be set over the Jews as a king,” Deuteronomy 17:15. Herod, who had received the kingdom of Judea by appointment of the Romans, maintained 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. His followers 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 regarded 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,” Mark 8:15. The Herodians and Sadducees seem on most questions to have been united. Compare Matthew 16:6; Mark 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 favor of man. This was true, and probably they believed this. Whatever else 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 toward 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 to one of the parties by friendship, or bias, or prejudice, Leviticus 19:15; Jude 1:16; Deuteronomy 16:19; 2 Samuel 14:14; Acts 10:34; James 2:1, James 2:3,James 2:9; 1 Peter 1:17.

Matthew 22:17

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” who reigned at this time was Tiberius - a man distinguished for the grossest vices and most disgusting and debasing sensuality.

Matthew 22:18

Jesus perceived their wickedness - This must have been done by his power of searching the heart, and proves that he was omniscient.

No more man has the power of discerning the motives of others.

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

Hypocrites - Dissemblers. Professing to be candid inquirers, when their only object was to lead into difficulty. See the notes at Matthew 6:2.

Matthew 22:19

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 =7d (circa 1880’s).

Matthew 22:20

This image - The likeness of the reigning prance was usually struck on the coins.

Superscription - The name and titles of the emperor.

Matthew 22:21

Render, therefore, to Caesar ... - 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, Jesus 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.

Matthew 22:22

They marveled - They had been foiled in their attempt.

Though he had apparently decided in favor 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.

Clarke's Notes on the Bible

Verse Matthew 22:16. The Herodians — For an account of this sect, see the note on Matthew 16:1. The preceding parable had covered the Pharisees with confusion: when it was ended they went out, not to humble themselves before God, and deprecate the judgments with which they were threatened; but to plot afresh the destruction of their teacher. The depth of their malice appears,

1. In their mode of attack. They had often questioned our Lord on matters concerning religion; and his answers only served to increase his reputation, and their confusion. They now shift their ground, and question him concerning state affairs, and the question is such as must be answered; and yet the answer, to all human appearance, can be none other than what may be construed into a crime against the people, or against the Roman government.

2. Their profound malice appears farther in the choice of their companions in this business, viz. the Herodians. Herod was at this very time at Jerusalem, whither he had come to hold the passover. Jesus, being of Nazareth, which was in Herod's jurisdiction, was considered as his subject. Herod himself was extremely attached to the Roman emperor, and made a public profession of it: all these considerations engaged the Pharisees to unite the Herodians, who, as the Syriac intimates, were the domestics of Herod, in this infernal plot.

3. Their profound malice appears, farther, in the praises they gave our Lord. Teacher, we know that thou art true, and teachest the way of God. This was indeed the real character of our blessed Lord; and now they bear testimony to the truth, merely with the design to make it subserve their bloody purposes. Those whose hearts are influenced by the spirit of the wicked one never do good, but when they hope to accomplish evil by it. Men who praise you to your face are ever to be suspected. The Italians have a very expressive proverb on this subject: -

Che ti fa carezze piu che non suole,

O t' ha ingannato, o ingannar ti vuole.

He who caresses thee more than he was wont to do, has either DECEIVED thee, or is ABOUT TO DO IT.

I have never known the sentiment in this proverb to fail; and it was notoriously exemplified in the present instance. Flatterers, though they speak the truth, ever carry about with them a base or malicious soul.

4. Their malice appears still farther in the question they propose. Is it lawful to give tribute to Caesar, or not? - Matthew 22:17.

The constitution of the Jewish republic, the expectations which they had of future glory and excellence, and the diversity of opinions which divided the Jews on this subject, rendered an answer to this question extremely difficult: -

1. In the presence of the people, who professed to have no other king but God, and looked on their independence as an essential point of their religion.

2. In the presence of the Pharisees, who were ready to stir up the people against him, if his decision could be at all construed to be contrary to their prejudices, or to their religious rights.

3. In the presence of the Herodians, who, if the answer should appear to be against Caesar's rights, were ready to inflame their master to avenge, by the death of our Lord, the affront offered to his master the emperor.

4. The answer was difficult, because of the different sentiments of the Jews on this subject; some maintaining that they could not lawfully pay tribute to a heathen governor: while others held that as they were now under this strange government, and had no power to free themselves from it, it was lawful for them to pay what they had not power to refuse.

5. The answer was difficult, when it is considered that multitudes of the people had begun now to receive Jesus as the promised Messiah, who was to be the deliverer of their nation from spiritual and temporal oppression, and therefore had lately sung to him the Hosanna Rabba: see Matthew 21:9. If then he should decide the question in Caesar's favour, what idea must the people have of him, either as zealous for the law, or as the expected Messiah? If against Caesar, he is ruined. Who that loved Jesus, and was not convinced of his sovereign wisdom, could help trembling for him in these circumstances?

Jesus opposes the depth of his wisdom to the depth of their malice, and manifests it: -

1. By unmasking them, and showing that he knew the very secrets of their hearts. Ye HYPOCRITES! why tempt ye me? i.e. why do ye try me thus? This must cover them with confusion, when they saw their motives thus discovered; and tend much to lessen their influence in the sight of the people, when it was manifest that they acted not through a desire to receive information, by which to regulate their conduct, but merely to ensnare and ruin him.

2. Christ shows his profound wisdom in not attempting to discuss the question at large; but settled the business by seizing a maxim that was common among all people, and acknowledged among the Jews, That the prince who causes his image and titles to be stamped on the current coin of a country, is virtually acknowledged thereby as the governor. See Maimon. Gezel. c. v. in Wetstein. When Sultan MAHMOUD, king of Maveralnahar, Turquestan, and the Indies, wished to seize on the dominions of SEIDEH, queen of Persia, who governed in the place of her young son Megededde-vlet, about A. D. 909, he sent an ambassador to her with the following order: You must acknowledge me for your KING, cause the kootbah to be read, i.e. pray for me in all the mosques of the kingdom, and GET YOUR MONEY recoined, with the IMPRESSION THAT IS ON MINE: thus denoting that she must become absolutely subject to him. See Bibliot. Orient. de Galand. p. 453. Esau Afghan carried his conquest into Bhatty, into the viceroyalty of Bengal, and caused the kootbah to be read, and coin to be struck in the name of the Emperor Akbar. Ayeen Akbery, vol. ii p. 5. See also p. 38,92,94,130,139,187.