Matthew 22:15

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.

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.

(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.

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 these men to set a trap for Him.

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.

Above, the Lord confuted the Pharisees by a parable; secondly, here he makes his point by disputing. And first, by responding; secondly, by raising objections, at but when the Pharisees had gathered together, he asked them, etc. And the Lord responds to a threefold question. First, concerning the payment of tribute; secondly, concerning the resurrection; thirdly, concerning the law. The second is at that day there came to him the Sadducees; the third at but the Pharisees hearing, etc. Concerning the first, he does three things. First, the question is presented; secondly, the response; thirdly, the effect. The second is at but Jesus knowing their wickedness; the third at and hearing it, they wondered. In this question three things are to be considered. First, the intention of the questioners; secondly, the agents of the questioning; thirdly, the question itself. The intention of the questioners is disclosed when it says, they went away, i.e., among themselves, and took counsel, namely, a foolish one, how to ensnare Jesus in his speech. And this was foolish, because he was the Word of God, and the Word of God is incomprehensible; Sirach 43:29: we shall say much, and yet shall want words. Moreover, it was an impious counsel; Psalm 1:1: blessed is the man who hath not walked in the counsel of the ungodly, nor stood in the way of sinners. And Genesis 49:6: let not my soul go into their counsel.