Origen - Commentary on Matthew Book 17

Matt 22.15-22 - On “rendering to Caesar”

25. Then the Pharisees came and took counsel against him so that they might entrap him in speech etc., up to, and they withdrew from him and went away ^[246]. The intention of the present passage according to the literal sense appears to me to be as follows. The Jews at that time had their own teaching and way of life [πολιτείαν] in accordance with the law of Moses which estranged [them] from the Gentiles’ manner of conduct, and they had a teaching which said, “I will struggle for the truth unto death, and the Lord will fight for you” ^[247]. And so they resisted the nations who ruled them because they did not want to transgress the law of God. Indeed they were put in danger of utter destruction numerous times by the Romans who desired to introduce a statue of Caesar into the temple of God, [with the Jews] resisting and hindering those who had become stronger than them because the Jews had sinned. But we find from the records of the histories with regard to the time of Tiberius Caesar, how the people were endangered then by Pontius Pilate, with Pilate attempting to erect a statue of Caesar in the temple and of those who prevented [it] beyond [their] ability.^[71] Something similar is recorded to also have happened in the times of Gaius Caesar.^[72] Indeed we would venture to guess that, insofar as the nation was being watched over and “the vineyard of the Lord, the house of Israel, and the man of Judah his beloved planting” ^[248] was fortified all around by what the prophets called a “wall” (φραγμόν),^[73] nothing so terrible took place. But rather something even more unexpected: the first person mentioned above, Pilate, to whom [the Jews] handed over Jesus, dared to defile the temple of God.

And in the time of the Savior, then, when the Jews were being compelled to pay tribute to the Romans, there was speculation and deliberation among the Jews as to whether it was proper for those who are devoted to God and who are his portion ^[249] to pay tribute to those ruling [them] or rather to fight them for the sake of freedom, unless they might be granted to live as they choose, and not pay tribute. It is related in history that Judas the Galilean, whom Luke mentions in the Acts of the Apostles ^[250], who led a great many Jews in revolt, taught that it is not necessary to pay tribute to Caesar nor to profess Caesar as lord.^[74] But in his time the Tetrarchy desired to persuade the people to yield to the present state and not to choose of their own free will for a war with those who are stronger, but to pay tribute. Yet the present text of the Gospel does not evince <any> of these things clearly, but for the person who is able to look with close scrutiny the text at hand presents such things in this way. For the Pharisees who desire to entrap Jesus in speech would have no position [to do so], so they sent their own disciples with the Herodians to inquire of Jesus, whether it is lawful to pay tax to Caesar or not, if he would confess that it is not necessary to pay, and if he agreed with <not> paying.

26. You should also observe whether it is indicated in the present story that the Pharisees who desired to ensnare Jesus in speech sent not only their own disciples to inquire concerning the tax, but also along with the Herodians. For it was fitting that among the people at that time those who were teaching that tribute should be paid to Caesar were called Herodians by those who did not want such a thing to happen, whereas those who, by an imagination of freedom, refrained from the paying of tribute to Caesar seem to have been the Pharisees who had exacting knowledge of Jewish precepts. But should someone not want to take this in this way, let them indicate how those Pharisees who desire to entrap him in speech send their own disciples, but they also send the Herodians who are inquiring concerning the tribute. For what sort of snare would it have been when Jesus answered whether or not he wished that tribute be paid to Caesar, except (as we have proposed) that if he refused to paying tribute to Caesar, the Herodians were about to hand him over to the Romans, as though teaching apostasy, and should he allow [paying tribute], the Pharisees were about to condemn Jesus as though seeking to please man^[75] rather than teaching “the way of God in truth”? Examine for yourself that it is the Pharisees’ disciples who say, Teacher, we know that you are true and you teach the way of God in truth, and that you show deference to no one, for you do not look unto the face of man, as though they are encouraging him through <this> praise to not show partiality to the Herodians who also have in mind the things of Caesar, in order that when, in accordance with the Pharisees’ plan, he pronounces that one should not pay tribute to Caesar, he might be handed over to the Herodians by them. Note also the passage: Jesus knew their craftiness and said, ‘Why are you testing me, you hypocrites?’ So he understands that he is being tested by the Pharisees who approached him with craftiness, such that in whatever way he answered they would conspire against him from [his] answer.

Let these things be said, therefore, about the present passage from the Gospel according to the literal meaning, with the accounts of Mark and Luke agreeing with similar things recorded, insofar as you are able to see by setting the Gospels side by side and closely examining them one to the other. For there is no difference in meaning [in Luke]^[76] from what is said by Matthew about the matters in the passage, and similarly with Matthew in regard to Mark. In all cases, we are taught by our Savior not to devote ourselves to those things that are said by the masses and, for this reason, appear as esteemed from a pretense of piety to God, but rather [devote ourselves] <to the things> [that are said] which are commended by examination and coherence of reason. For you should attend that, when asked whether or not it is necessary to pay tax to Caesar, he did not simply pronounce what seemed [right] to himself but he said, Show me the coin used for the tax, and he inquired, Whose image and inscription is this? When they said that it was Caesar’s, he answered that it is necessary to render to Caesar his things when he asks [for them] and not to defraud him of his own things from an imagination of piety. Certainly one must not render to Caesar the things that are Caesar’s, while not [rendering] to God the things that are God’s, and yet a person who renders to Caesar the things that are Caesar’s is not hindered from rendering to God the things that are God’s.

27. But someone could offer a figurative reading of this passage in this way. We are composed of both soul and body (and let what excels [them] now be mentioned, that [we are composed] also of spirit) and we are obliged to pay some tribute, as it were, of [our] bodies to the ruler who is called Caesar, [namely,] such things as are necessary for the body,which has the somatic image of the ruler of bodies. These necessities include food, sight, rest, and sleep. And we are also obliged to [pay] other things to God who is the king of the [soul], since the soul is by nature in the image of God, and such things as are commensurate with and appropriate to the nature and essence of the soul. These are <all> the ways which guide [the soul] to virtue and the practices in accordance with virtue. Those, then, who are teaching the law of God with regard to the matters of the body and the things owed to it will not glorify those things. For they do the equivalent of those who conspire not to pay tax to Caesar, insofar as possible they afflict the body with fasting and vigils and they practice every [kind of] abstinence with respect to the body and its necessities. But there is another group, different than those [just mentioned], who do not clearly apprehend the things concerning this passage. They imagine that one must also pay their obligations to the body. But our Savior “the Logos of God,” clearly distinguishing the legitimate obligations to the body from the <spiritual> obligations of the soul, says, Render to Caesar the things that are Caesar’s and the things of God to God, for the tribute to somatic things has an image of Caesar, which is all that what we are owe to the body, and nothing more.

28. I know that another explanation could be proffered for this passage. The ruler of this age is figurately called Caesar, but the King of <all> ages who involves no symbol at all is everywhere named God. Since, then, we have something of the ruler of this age, that is, the things according to vice, we are not at first able to render to God the things that are God’s, unless we render to Caesar the things that are Caesar’s when we put away all the things of vice. Because of this the Savior says to the one who shows him the coin and the image on it, Render to Caesar the things that are Caesar’s and to God the things that are God’s. And let us observe with regard to the passage that, if ever we are tested by those who seek pretexts, presenting <certain> problems not so that they might learn but so that they might, as far as possible, condemn us—let us listen to our words based in experience—we are obliged neither to be completely silent nor to answer haphazardly,^[77] but circumspectly and with circumspection, to (as far as possible) stamp out^[78] the pretexts “of those who desire” pretexts ^[251], and to teach unassailably the things that save those who desire, by hearing, to be saved. The Pharisees could be taken as the teachers of various Jewish traditions, and the Herodians as that word which the masses deem “royal treasury” of the Jews who are thus called “simpler.” From each of them, therefore, they inquire of the Savior about the matter of tax. But he answers them, in the way we have set forth: Now since they do not desire to learn when they ask him, but to entrap him in speech and to test him, for this reason when they heard the things he said in response to their inquiry they marveled, for he did not give them pretexts to conspire against him, [and so] they did not remain with him, as the disciples, nor did they simply go away, as it is written concerning the others, but they withdrew from him and went away. Such people are those who withdraw from the Logos and are unfaithful to him and are absent from him after hearing him. Indeed it would not be wrong to say that this is about those, after hearing, reject even hearing, for they withdrew from Jesus and went away. But as for us, let us say what the bride [says], “I held him, and I would not leave him” ^[252].

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[71] Josephus, Antiquities 18.55-59: “55 But now Pilate, the procurator of Judea, moved the army from Caesarea to Jerusalem, to take their winter quarters there, in order to abolish the Jewish laws. So he introduced Caesar's effigies, which were upon the ensigns, and brought them into the city; whereas our law forbids us the very making of images; 56 on which account the former procurators were wont to make their entry into the city with such ensigns as had not those ornaments. Pilate was the first who brought those images to Jerusalem, and set them up there; which was done without the knowledge of the people, because it was done in the night time; 57 but as soon as they knew it, they came in multitudes to Caesarea, and interceded with Pilate for many days that he would remove the images; and when he would not grant their requests, because it would tend to the injury of Caesar, while yet they persevered in their request, on the sixth day he ordered his soldiers to have their weapons secretly, while he came and sat upon his judgment seat, which seat was so prepared in the open place of the city, that it concealed the army that lay ready to oppress them; 58 and when the Jews petitioned him again, he gave a signal to the soldiers to surround them, and threatened that their punishment should be no less than immediate death, unless they would stop disturbing him, and go their ways home. 59 But they threw themselves upon the ground, and laid their necks bare, and said they would take their death very willingly, rather than the wisdom of their laws should be transgressed; upon which Pilate was deeply affected with their firm resolution to keep their laws inviolable, and presently commanded the images to be carried back from Jerusalem to Caesarea.” Cf. Wars of the Jews 2.169ff.

[72] Josephus, Antiquities 18.261: “Hereupon Gaius, taking it very heinously that he should be thus despised by the Jews alone, sent Petronius to be governor of Syria, and successor in the government to Vitellius, and gave him orders to make an invasion into Judea, with a great body of troops; and, if they receive him and erect his statue willingly in the temple of God; but, if they were obstinate, to conquer them by war, and then to do it.”

[73] Cf. Isa 5.2, which could equally be translated as hedge or fence.

[74] Josephus, Antiquities 18.23-25: “But of the fourth sect of Jewish philosophy, Judas the Galilean was the author. These men agree in all other things with the Pharisaic notions; but they have an inviolable attachment to liberty; and say that God is to be their only Ruler and Lord. They also do not value dying any kinds of death, nor indeed do they heed the deaths of their relatives and friends, nor can any such fear make them call any man lord; 24 and since this immovable resolution of theirs is well known to a great many, I shall speak no further about that matter; nor am I afraid that anything I have said of them should be disbelieved, but rather fear that what I have said is beneath the resolution they show when they undergo pain; 25 and it was in Gessius Florus' time that the nation began to grow mad with this distemper, who was our procurator, and who occasioned the Jews to go wild with it by the abuse of his authority, and to make them revolt from the Romans …”

[75] Lit. “looking at the face of man” as per the Gospel text.

[76] Implied?

[77] ὡς ἔτυχεν “as it happens,” as a matter of chance.

[78] A pun of sorts with the theme of “image” in context?

[246] 📜 Matt 22.15-22

[247] 📜 Sirach 4.28

[248] 📜 Isa 5.7

[249] 📜 cf. Deut 32.9

[250] 📜 Acts 5.37

[251] 📜 2 Cor 11.12

[252] 📜 Song 3.4

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