Matthew 22:18 - Printer Friendly

ESV: But Jesus, aware of their malice, said, “Why put me to the test, you hypocrites?

NIV: But Jesus, knowing their evil intent, said, 'You hypocrites, why are you trying to trap me?

NASB: But Jesus perceived their malice, and said, 'Why are you testing Me, you hypocrites?

CSB: Perceiving their malicious intent, Jesus said, "Why are you testing me, hypocrites?

NLT: But Jesus knew their evil motives. 'You hypocrites!' he said. 'Why are you trying to trap me?

KJV: But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?

NKJV: But Jesus perceived their wickedness, and said, “Why do you test Me, you hypocrites?

The Pharisees were trying to set Jesus up. They have sent their own disciples, along with some from a group known as the Herodians, to spring a trap. The attempt began with flattery, then sprang what was meant to look like a dispute between those two groups. Their assumption is that Jesus will either claim paying taxes to Rome is part of the law, alienating His followers, or that it should not be paid, subjecting Him to prosecution as a rebel (Matthew 22:15–17).

Jesus, though, is never fooled, not even by a question this loaded. He knows they have approached Him with insincerity; in fact, this question is being asked out of "malice," translated from the Greek root term poneros, which can also mean "wickedness or evil." They pretend to be believers; in truth, they are trying to hurt Him. The English term "malice" implies a prejudicial intent to cause another person harm.

Jesus calls them out for the attempted deception, rightly calling them hypocrites. This is an especially apt term in this case, since the Greek term hypokritēs literally refers to an "actor." These challengers are only pretending to respect Christ's teaching. Their pretense is an outright lie for the purpose of getting Him arrested and killed.

And yet, Jesus does not neglect to give some answer to the issue. His response (Matthew 22:19–21) distinguishes between the secular and spiritual worlds and implies a deeper need for believers to commit themselves to God.

Matthew 22:15–22 is a famous event, containing Jesus' response to the issue of taxes. This moment is also depicted in Mark 12:13–17 and Luke 20:20–26. In that context, Jewish people resented being forced to pay those fees to Rome. This makes the challenge a trap: the Pharisees want Jesus to make an unpopular statement or open Himself to arrest for rebellion against the Roman Empire. Instead, Jesus points out that the Roman denarius has Caesar's image on it. He then tells the people to give Caesar what is his and give God what is God's. This subtly implies that we should give ourselves to God, since we bear His image (Genesis 1:27; Matthew 22:37).

Continuing a dialogue with hostile religious leaders, Jesus tells a parable comparing the kingdom of heaven to a wedding feast which ends up being attended by those not initially invited. He answers trick questions about taxes, marriage, resurrection, and the Law of Moses. These responses are the source of common English idioms such as "render to Caesar…" and "many are called but few are chosen." Finally, Jesus asks how the Messiah can be both the son of David and the Lord of David. None can answer Him, so they stop challenging Him in public.

This chapter extends an exchange between Jesus and several groups of religious leaders in the temple. The previous chapter concluded with two parables about the failures of the religious leaders. This chapter begins with a third parable, about chosen guests who refuse to attend a wedding feast. Jesus then fields questions from several religious groups, who fail in their attempts to trip Him up. His wise and profound answers silence all of them. At this point, Jesus launches into a full-throated condemnation of the Pharisees in chapter 23.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.