money; and they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things that are Cæsar's, and unto God the things that are God's. When they heard these words, they marvelled, and left him, and went their way." In order to understand the insidious nature of the question here proposed to Jesus, it must be observed, that the Jews were at this time, as they had been for many years, under the dominion of the Romans; and as an acknowledgment of their subjection, paid them an annual tribute in money. The Pharisees however were adverse to the payment of this tribute; and contended, that being the peculiar people of God, and he their only rightful sovereign, they ought not to pay tribute to any foreign prince whatever; they considered themselves as subjects of the Almighty, and released from all obedience to any foreign power. There were many others

others who maintained a contrary opinion, and it was a question much agitated among different parties. Who the Herodians were that accompanied the Pharisees, and what their sentiments were on this subject, is very doubtful: nor is it a matter of any moment. It is plain from their name that they were in some way or other attached to Herod and as he was a friend to the Roman government, they probably maintained the propriety of paying the tribute*.

In this state of things both the Pharisees and Herodians came to Jesus, and after some flattering and hypocritical compliments to his love of truth, his intrepidity, impartiality, and disregard to power and greatness (calculated evidently to spirit him up to some bold and offensive declaration of his opinion) they put this question to him; "Is it lawful to give tribute

Those whom St. Mark calls the Leaven of Herod, c. viii. 15. St. Matthew, in the parallel passage, xvi. 5. calls Sadducees. Hence, perhaps, we may infer, that the Herodians and the Sadducees were the same persons.

tribute to Cæsar, or not?" They were persuaded that in answering this question, he must either render himself odious to the Jewish people, by opposing their popular notions of liberty, and appearing to pay court to the emperor; or, on the other hand, give offence to that prince, and expose himself to the charge of sedition and disaffection to the Roman government, by denying their right to the tribute they had imposed. They conceived it impossible for him to extricate himself from this dilenima, or to escape danger on one side or the other; and perhaps no other person but himself could have eluded the snare that was laid for him. But he did it completely; and showed on this occasion, as he had done on many others, that presence of mind and readiness of reply to difficult and unexpected questions, which is one of the strongest proofs of superior wisdom, of a quick discernment, and a prompt decision. He pursued, in short, the method which he had adopted in similar instances; he VOL. II. compelled

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compelled the Jews in effect to answer the question themselves, and to take from him all the odium attending the determination of it. He perceived their wickedness, and said, “Why tempt ye me? Why do you try to ensnare me, ye hypocrites? Shew me the tribute-money. And they brought unto him a penny (a small silver coin of the Romans, called a denarius). And he said unto them, Whose is this image and superscription? And they say unto him, Cæsar's." By admitting that this was Cæsar's coin, and by consenting to receive it as the current coin of their country, they in fact acknowledged their subjection to his Government. For the right of coinage, and of issuing the coin, and giving value and currency to it, is one of the highest prerogatives and most decisive marks of sovereignty; and it was a tradition of their own rabbins, that to admit the impression and the inscription of any prince on their current coin, was an acknowledgment of their subjection to him. And it was more particularly so

in the present instance, because we are told that the denarius paid by the Jews as tribute money had an inscription round the head of Cæsar, to this effect; Cæsar Augustus, Judæa being subdued*. To pay this coin with this inscription, was the completest acknowledgment of subjection, and of course of their obligation to pay the tribute demanded of them, that could be imagined. Our Lord's decision therefore was a necessary consequence of their own concession. "Render therefore unto Cæsar the things which are Cæsar's (which you yourselves acknowledge to be Cæsar's) and unto God the things that are God's." And when they heard these words, they marvelled; they were astonished at his prudence and address; and left him, and went their way.

But in this answer of our Saviour is contained a much stronger proof of his consummate wisdom and discretion than has yet been mentioned. He not only disengaged himself from the difficulties *See Hammond, in loc.