17 Tell G2036 us G2254 therefore, G3767 What G5101 thinkest G1380 thou? G4671 Is it lawful G1832 to give G1325 tribute G2778 unto Caesar, G2541 or G2228 not? G3756
And G1161 it came to pass G1096 in G1722 those G1565 days, G2250 that there went out G1831 a decree G1378 from G3844 Caesar G2541 Augustus, G828 that all G3956 the world G3625 should be taxed. G583
He saith, G3004 Yes. G3483 And G2532 when G3753 he was come G1525 into G1519 the house, G3614 Jesus G2424 prevented G4399 him, G846 saying, G3004 What G5101 thinkest G1380 thou, G4671 Simon? G4613 of G575 whom G5101 do G2983 the kings G935 of the earth G1093 take G2983 custom G5056 or G2228 tribute? G2778 of G575 their own G846 children, G5207 or G2228 of G575 strangers? G245
When thou art come H935 unto the land H776 which the LORD H3068 thy God H430 giveth H5414 thee, and shalt possess H3423 it, and shalt dwell H3427 therein, and shalt say, H559 I will set H7760 a king H4428 over me, like as all the nations H1471 that are about H5439 me; Thou shalt in any wise H7760 set H7760 him king H4428 over thee, whom the LORD H3068 thy God H430 shall choose: H977 one from among H7130 thy brethren H251 shalt thou set H7760 king H4428 over thee: thou mayest H3201 not set H5414 a stranger H5237 H376 over thee, which is not thy brother. H251
Be it known H3046 H1934 now H3705 unto the king, H4430 that, if H2006 this H1791 city H7149 be builded, H1124 and the walls H7792 set up H3635 again, then will they not H3809 pay H5415 toll, H4061 tribute, H1093 and custom, H1983 and so thou shalt endamage H5142 the revenue H674 of the kings. H4430
Also we certify H3046 you, that touching any H3606 of the priests H3549 and Levites, H3879 singers, H2171 porters, H8652 Nethinims, H5412 or ministers H6399 of this H1836 house H1005 of God, H426 it shall not H3809 be lawful H7990 to impose H7412 toll, H4061 tribute, H1093 or custom, H1983 upon H5922 them.
And it yieldeth much H7235 increase H8393 unto the kings H4428 whom thou hast set H5414 over us because of our sins: H2403 also they have dominion H4910 over our bodies, H1472 and over our cattle, H929 at their pleasure, H7522 and we are in great H1419 distress. H6869
And said H559 unto Jeremiah H3414 the prophet, H5030 Let, we beseech thee, our supplication H8467 be accepted H5307 before H6440 thee, and pray H6419 for us unto the LORD H3068 thy God, H430 even for all this remnant; H7611 (for we are left H7604 but a few H4592 of many, H7235 as thine eyes H5869 do behold H7200 us:) That the LORD H3068 thy God H430 may shew H5046 us the way H1870 wherein we may walk, H3212 and the thing H1697 that we may do. H6213
For ye dissembled H8582 in your hearts, H5315 when ye sent H7971 me unto the LORD H3068 your God, H430 saying, H559 Pray H6419 for us unto the LORD H3068 our God; H430 and according unto all that the LORD H3068 our God H430 shall say, H559 so declare H5046 unto us, and we will do H6213 it.
Now G1161 in G1722 the fifteenth G4003 year G2094 of the reign G2231 of Tiberius G5086 Caesar, G2541 Pontius G4194 Pilate G4091 being governor G2230 of Judaea, G2449 and G2532 Herod G2264 being tetrarch G5075 of Galilee, G1056 and G1161 his G846 brother G80 Philip G5376 tetrarch G5075 of Ituraea G2484 and G2532 of the region G5561 of Trachonitis, G5139 and G2532 Lysanias G3078 the tetrarch G5075 of Abilene, G9
And from G1537 thenceforth G5127 Pilate G4091 sought G2212 to release G630 him: G846 but G1161 the Jews G2453 cried out, G2896 saying, G3004 If G1437 thou let G630 this man G5126 go, G630 thou art G1488 not G3756 Caesar's G2541 friend: G5384 whosoever G3956 maketh G4160 himself G846 a king G935 speaketh against G483 Caesar. G2541 When Pilate G4091 therefore G3767 heard G191 that G5126 saying, G3056 he brought G71 Jesus G2424 forth, G1854 and G2532 sat down G2523 in G1909 the judgment seat G968 in G1519 a place G5117 that is called G3004 the Pavement, G3038 but G1161 in the Hebrew, G1447 Gabbatha. G1042 And G1161 it was G2258 the preparation G3904 of the passover, G3957 and G1161 about G5616 the sixth G1623 hour: G5610 and G2532 he saith G3004 unto the Jews, G2453 Behold G2396 your G5216 King! G935 But G1161 they cried out, G2905 Away with G142 him, away with G142 him, crucify G4717 him. G846 Pilate G4091 saith G3004 unto them, G846 Shall I crucify G4717 your G5216 King? G935 The chief priests G749 answered, G611 We have G2192 no G3756 king G935 but G1508 Caesar. G2541
After G3326 this man G5126 rose up G450 Judas G2455 of Galilee G1057 in G1722 the days G2250 of the taxing, G582 and G2532 drew away G868 much G2425 people G2992 after G3694 him: G846 he also G2548 perished; G622 and G2532 all, G3956 even as many as G3745 obeyed G3982 him, G846 were dispersed. G1287
Whom G3739 Jason G2394 hath received: G5264 and G2532 these G3778 all G3956 do G4238 contrary G561 to the decrees G1378 of Caesar, G2541 saying G3004 that there is G1511 another G2087 king, G935 one Jesus. G2424
For G1063 for G1223 this G5124 cause G1223 pay ye G5055 tribute G5411 also: G2532 for G1063 they are G1526 God's G2316 ministers, G3011 attending continually G4342 upon G1519 this G5124 very thing. G846 Render G591 therefore G3767 to all G3956 their dues: G3782 tribute G5411 to whom G3588 tribute G5411 is due; custom G5056 to whom G3588 custom; G5056 fear G5401 to whom G3588 fear; G5401 honour G5092 to whom G3588 honour. G5092
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Matthew 22
Commentary on Matthew 22 Matthew Henry Commentary
Chapter 22
This chapter is a continuation of Christ's discourses in the temple, two or three days before he died. His discourses then are largely recorded, as being of special weight and consequence. In this chapter, we have,
Mat 22:1-14
We have here the parable of the guests invited to the wedding-feast. In this it is said (v. 1), Jesus answered, not to what his opposers said (for they were put to silence), but to what they thought, when they were wishing for an opportunity to lay hands on him, ch. 21:46. Note, Christ knows how to answer men's thoughts, for he is a Discerner of them. Or, He answered, that is, he continued his discourse to the same purport; for this parable represents the gospel offer, and the entertainment it meets with, as the former, but under another similitude. The parable of the vineyard represents the sin of the rulers that persecuted the prophets; it shows also the sin of the people, who generally neglected the message, while their great ones were persecuting the messengers.
Now,
And the reason why they made light of the marriage feast was, because they had other things that they minded more, and had more mind to; they went their ways, one to his farm, and another to his merchandise. Note, The business and profit of worldly employments prove to many a great hindrance in closing with Christ: none turn their back on the feast, but with some plausible excuse or other, Lu. 14:18. The country people have their farms to look after, about which there is always something or other to do; the town's people must tend their shops, and be constant upon the exchange; they must buy, and sell, and get gain. It is true, that both farmers and merchants must be diligent in their business but not so as to keep them from making religion their main business. Licitis perimus omnes-These lawful things undo us, when they are unlawfully managed, when we are so careful and troubled about many things as to neglect the one thing needful. Observe, Both the city and the country have their temptations, the merchandise in the one, and the farms in the other; so that, whatever we have of the world in our hands, our care must be to keep it out of our hearts, lest it come between us and Christ.
Here is,
Now the guests that were gathered were,
Observe, This hypocrite was never discovered to be without a wedding garment, till the king himself came in to see the guests. Note, It is God's prerogative to know who are sound at heart in their profession, and who are not. We may be deceived in men, either one way or other; but He cannot. The day of judgment will be the great discovering day, when all the guests will be presented to the King: then he will separate between the precious and the vile (ch. 25:32), the secrets of all hearts will then be made manifest, and we shall infallibly discern between the righteous and the wicked, which now it is not easy to do. It concerns all the guests, to prepare for the scrutiny, and to consider how they will pass the piercing eye of the heart-searching God.
Mat 22:15-22
It was not the least grievous of the sufferings of Christ, that he endured the contradiction of sinners against himself, and had snares laid for him by those that sought how to take him off with some pretence. In these verses, we have him attacked by the Pharisees and Herodians with a question about paying tribute to Caesar. Observe,
There are two ways by which the enemies of Christ might be revenged on him, and be rid of him; either by law or by force. By law they could not do it, unless they could make him obnoxious to the civil government; for it was not lawful for them to put any man to death (Jn. 18:31); and the Roman powers were not apt to concern themselves about questions of words, and names, and their law, Acts 18:15. By force they could not do it, unless they could make him obnoxious to the people, who were always the hands, whoever were the heads, in such acts of violence, which they call the beating of the rebels; but the people took Christ for a Prophet, and therefore his enemies could not raise the mob against him. Now (as the old serpent was from the beginning more subtle than any beast of the field), the design was, to bring him into such a dilemma, that he must make himself liable to the displeasure either of the Jewish multitude, or of the Roman magistrates; let him take which side of the question he will, he shall run himself into a premunire; and so they will gain their point, and make his own tongue to fall upon him.
With them they sent the Herodians, a party among the Jews, who were for a cheerful and entire subjection to the Roman emperor, and to Herod his deputy; and who made it their business to reconcile people to that government, and pressed all to pay their tribute. Some think that they were the collectors of the land tax, as the publicans were of the customs, and that they went with the Pharisees to Christ, with this blind upon their plot, that while the Herodians demanded the tax, and the Pharisees denied it, they were both willing to refer it to Christ, as a proper Judge to decide the quarrel. Herod being obliged, by the charter of the sovereignty, to take care of the tribute, these Herodians, by assisting him in that, helped to endear him to his great friends at Rome. The Pharisees, on the other hand, were zealous for the liberty of the Jews, and did what they could to make them impatient of the Roman yoke. Now, if he should countenance the paying of tribute, the Pharisees would incense the people against him; if he should discountenance or disallow it, the Herodians would incense the government against him. Note, It is common for those that oppose one another, to continue in an opposition to Christ and his kingdom. Samson's foxes looked several ways, but met in one firebrand. See Ps. 83:3, 5, 7, 8. If they are unanimous in opposing, should not we be so in maintaining, the interests of the gospel?
Now,
Now the question was, Whether it was lawful to pay these taxes voluntarily, or, Whether they should not insist upon the ancient liberty of their nation, and rather suffer themselves to be distrained upon? The ground of the doubt was, that they were Abraham's seed, and should not by consent be in bondage to any man, Jn. 8:33. God had given them a law, that they should not set a stranger over them. Did not that imply, that they were not to yield any willing subjection to any prince, state, or potentate, that was not of their own nation and religion? This was an old mistake, arising from that pride and thathaughty spirit which bring destruction and a fall. Jeremiah, in his time, though he spoke in God's name, could not possibly beat them off it, nor persuade them to submit to the king of Babylon; and their obstinacy in that matter was then their ruin (Jer. 27:12, 13): and now again they stumbled at the same stone; and it was the very thing which, in a few years after, brought final destruction upon them by the Romans. They quite mistook the sense both of the precept and of the privilege, and, under colour of God's word, contended with his providence, when they should have kissed the rod, and accepted the punishment of their iniquity.
However, by this question they hoped to entangle Christ, and, which way soever he resolved it, to expose him to the fury either of the jealous Jews, or of the jealous Romans; they were ready to triumph, as Pharaoh did over Israel, that the wilderness had shut him in, and his doctrine would be concluded either injurious to the rights of the church, or hurtful to kings and provinces.
Christ asked them, Whose image is this? They owned it to be Caesar's, and thereby convicted those of falsehood who said, We were never in bondage to any; and confirmed what afterward they said, We have no king but Caesar. It is a rule in the Jewish Talmud, that "he is the king of the country whose coin is current in the country.' Some think that the superscription upon this coin was a memorandum of the conquest of Judea by the Romans, anno post captam Judaeam-the year after that event; and that they admitted that too.
Mat 22:23-33
We have here Christ's dispute with the Sadducees concerning the resurrection; it was the same day on which he was attacked by the Pharisees about paying tribute. Satan was now more busy than ever to ruffle and disturb him; it was an hour of temptation, Rev. 3:10. The truth as it is in Jesus will still meet with contradiction, in some branch or other of it. Observe here,
But, last of all, the woman died also. Note, Survivorship is but a reprieve; they that live long, and bury their relations and neighbours one after another, do not thereby acquire an immortality; no, their day will come to fall. Death's bitter cup goes round, and, sooner or later, we must all pledge in it, Jer. 25:26.
Now the drift of the argument is to prove,
Mat 22:34-40
Here is a discourse which Christ had with a Pharisee-lawyer, about the great commandment of the law. Observe,
Now here we are directed,
Mat 22:41-46
Many questions the Pharisees had asked Christ, by which, though they thought to pose him, they did but expose themselves; but now let him ask them a question; and he will do it when they are gathered together, v. 41. He did not take some one of them apart from the rest (ne Hercules contra duos-Hercules himself may be overmatched), but, to shame them the more, he took them all together, when they were in confederacy and consulting against him, and yet puzzled them. Note, God delights to baffle his enemies when they most strengthen themselves; he gives them all the advantages they can wish for, and yet conquers them. Associate yourselves, and you shall be broken in pieces, Isa. 3:9, 10. Now here,
What think ye of Christ? They had put questions to him, one after another, out of the law; but he comes and puts a question to them upon the promise. Many are so full of the law, that they forget Christ, as if their duties would save them without his merit and grace. It concerns each of us seriously to ask ourselves, What think we of Christ? Some think not of him at all, he is not in all, not in any, of their thoughts; some think meanly, and some think hardly, of him; but to them that believe he is precious; and how precious then are the thoughts of him! While the daughters of Jerusalem think no more of Christ than of another beloved; the spouse thinks of him as the Chief of ten thousands.
Christ quotes the whole verse, which shows the Redeemer in his exaltation;
But that which this verse is quoted for is, that David calls the Messiah his Lord; the Lord, Jehovah, said unto my Lord. This intimates to us, that in expounding scripture we must take notice of, and improve, not only that which is the main scope and sense of a verse, but of the words and phrases, by which they Spirit chooses to express that sense, which have often a very useful and instructive significance. Here is a good note from that word, My Lord.