Lecture 2 — Tribute to Caesar

^22:15^ Then the Pharisees, going out, consulted among themselves how to ensnare him in his speech. [n. 1777]

^22:16^ And they sent to him their disciples with the Herodians, saying: Master, we know that you are a true speaker, and teach the way of God in truth, and do not care for any man: for you do not regard the person of men. [n. 1778]

^22:17^ Tell us therefore what you think, is it lawful to give tribute to Caesar, or not? [n. 1785]

^22:18^ But Jesus, knowing their wickedness, said: why do you tempt me, you hypocrites? [n. 1786]

^22:19^ Show me the coin of the tribute. And they offered him a denarius. [n. 1787]

^22:20^ And Jesus said to them: whose image and inscription is this? [n. 1787]

^22:21^ They say to him: Caesar’s. Then he said to them: render therefore to Caesar the things that are Caesar’s, and to God, the things that are God’s. [n. 1788]

^22:22^ And hearing this they wondered, and leaving him, went their ways. [n. 1789]

1776. Above the Lord refuted the Pharisees by a parable; here next he makes clear his conclusion by disputing. And

first, by responding;

second, by objecting, at **and while the Pharisees were gathered together, Jesus asked them **(Matt 22:41).

And the Lord responds to three questions:

first, about the payment of the tribute;

second, about the resurrection;

third, about the law.

The second is at **that day there came to him the Sadducees **(Matt 22:23); the third, at **but the Pharisees hearing that he had silenced the Sadducees **(Matt 22:34).

Concerning the first, he does three things:

first, the questioning is set out;

second, the response;

third, the effect.

The second is at but Jesus, knowing their wickedness; the third, at and hearing this they wondered.

In this questioning there are three things to be considered:

first, the intention of those questioning;

second, the accomplices questioning;

third, the questioning.

1777. The intention of those questioning is revealed when it says, then the Pharisees, going out, consulted, that is, among themselves, namely they did something stupid, how to ensnare him in his speech. And this was stupid, because he was the Word of God, and the Word of God cannot be grasped; we will say much, and yet will want words: but the sum of our words is, he is all (Sir 43:29). And it was an impious counsel; blessed is the man who has not walked in the counsel of the ungodly, nor stood in the way of sinners (Ps 1:1). And do not let my soul go into their counsel (Gen 49:6).

1778. The accomplices are described when he says, and they sent to him their disciples with the Herodians. But why did they not go? The reason is that they wished to question him deceitfully: hence if they had gone, deceit would have had no place; but these were also disciples. As the judge of the people is himself, so also are his ministers (Sir 10:2).

1779. With the Herodians. Who are these Herodians? According as it is touched upon in Luke, Judea was made a tributary to the Romans under Herod. That son of Antipater the foreigner was made king by the Romans; therefore he wanted to force the Jews to pay the census to the Romans. Hence, the Herodians, i.e., the servants assigned to collect the established tax for Herod. But he was dead then, and he left three sons. One was Herod, and this one was present at the time, as is said in Luke, who was there also at the Lord’s death (Luke 22). It was for this reason that his servants went willingly with the others.

1780. But why did they go with the Herodians? One reason is that the Herodians were zealous for the emperor. So the disciples of the Pharisees brought them with them so that if he said that the tribute should be paid they would accuse him to the Pharisees; if he said that it should not, then the Herodians would take him. Likewise, these were not known, so they thought that he would not perceive the trap; hence they acted against the Psalm: I have not sat with the council of vanity: neither will I go in with the doers of unjust things (Ps 25:4).

Or in another way, because when Judea was made a tributary to the Romans, they were divided, for some said that the people dedicated to God should not be tributary to man; but others said that since they were fighting for the peace of all, all should give tribute to Caesar. So those who said the tribute should be paid to Caesar were called Herodians.

1781. The accomplices being set down, the questioning is set down. And

first, flattery is set out;

second, the questioning, at tell us therefore what you think.

Wicked men begin from flattery. Who speak peace with their neighbor, but evils are in their hearts (Ps 27:3).

And first, they commend the person; second, the teaching; third, his constancy.

They commend the person on authority and virtue.

1782. On authority when they say, Master. And although they were lying in their heart, since they did not consider him a teacher but a seducer, as is said below, **Lord, we have remembered, that that seducer said, while he was yet alive: after three days I will rise again **(Matt 27:63), yet he was in truth a teacher, as below: for one is your Master (Matt 23:8). Likewise, we know that you are a true speaker. A truthful man is one who speaks the truth; and this is proper to God, and to him who is connected to God; I said in my excess: every man is a liar (Ps 115:2); God is true; and every man a liar (Rom 3:4). But Christ is connected to God through union, and so he is truthful. And thus he is commended on authority.

1783. Next on virtue: and teach the way of God in truth. First, it is necessary that one know what he teaches; which I have learned without guile, and communicate without envy (Wis 7:13). Likewise there are some who teach, but not useful things; but this one teaches useful things, namely the way of God; I am the Lord your God who teach you profitable things (Isa 48:17). Likewise there are some who teach the things of God, but not in truth, like heretics; but this one teaches in truth. Of this one it says, show, O Lord, your ways to me, and teach me your paths. Direct me in your truth (Ps 24:4–5).

1784. Similarly, they commend him for constancy; hence they say, and do not care for any man, i.e., you do not omit what you should say or do for fear of anyone; who are you, that you should be afraid of a mortal man? (Isa 51:12). And why? For you do not regard the person of men, namely against God. For that man attends to the person who, on account of a man, foregoes to speak a truth which he should speak; neither will you respect any man’s person (Deut 1:17).

And see how malicious they were. The question had two sides, namely that they would not pay, which pertained to the honor of God; and that they would pay, which pertained to the favor of men. Hence they wanted him to seek the favor of God, and teach the way of God; and thus if he should say that the tribute should not be paid, which is what they preferred, he would be taken immediately by the Herodians.

1785. There follows the questioning: tell us therefore . . . is it lawful to give tribute to Caesar, or not? The census was the tribute which was given per head.

1786. There follows the response: but Jesus, knowing their wickedness, said. And first, he responds to their mind; second, to the words, at render.

For to respond to words is of man, but to respond to the mind is of God; so, since Christ was God and man, for this reason he responds to both. The searcher of hearts and reins is God (Ps 7:10).

You hypocrites. And well does he say, hypocrites, for hypocrites are properly those who have one thing in the mouth and another in the heart. Why do you tempt me? For this was forbidden: you will not tempt the Lord your God (Deut 6:16). Likewise, they spoke flatteringly to Christ, but Christ responded harshly, because he responded to their heart, not to their words. Likewise, an example is given to us, that we should not believe flatterers; a prince who gladly hears lying words, has all his servants wicked (Prov 29:12).

1787. Likewise, when a man wishes to answer something, he cannot refute his opponent better than according to his own words.

Hence first he sets out a question; second, he draws forth the truth from the response. And first, he asks about the coin; second, about the figure: for he wished to show his meaning sensibly; the learning of the wise is easy (Prov 14:6).

He says, show me the coin of the tribute, i.e., the denarius which is given for the census. This denarius is worth ten usuales, and each man paid one denarius.

Next he asks about the figure: whose image and inscription is this? For on each denarius of the state a figure and inscription is placed, and so it was on this one. They say, Caesar’s. Understand, not Caesar Augustus’s, but Caesar Tiberius’s. And you should understand that the Lord did not ask out of ignorance, but rather with a plan. He was old enough and had lived among men enough that he knew well the figure of the denarius, but he asked to make a point.

1788. Next he concludes the truth: render therefore to Caesar the things that are Caesar’s, and to God, the things that are God’s, as though to say: you are God’s and Caesar’s, and you have in your use both things which are God’s and things which are Caesar’s. You have natural riches from God, namely bread and wine, and give of these to God; you have these artificial things, like the denarius, from Caesar, and these things render to Caesar.

Mystically, thus: we have a soul which is made to the image of God, and therefore we should render it to God; with regard to the things which we have from the world, we should have peace with the world. Even holy men, who are raised here above the world, since nevertheless they associate with others in the world, should seek the peace of Babylon (Bar 1:10). And this is what all things that are of the flesh, of the world, or of the men with whom they deal, render to God.

1789. There follows the effect: and hearing this they wondered, and leaving him, went their ways. It was astonishing, for having seen his wisdom they should have been converted immediately; but they were unable to understand, and withdrew; your knowledge has become wonderful to me: it is high, and I cannot reach to it (Ps 138:6).