Matthew 21:12-24:2 - Teaching at the Temple - Part 2

In response the clearing of the temple, Jesus is confronted by the chief priests and the elders asking the origin of His authority (Matthew 21:23-27).  Jesus instead put them to the test by asking them about the origin of John’s baptism. They failed to answer and Jesus continues with two parables focused on them:

• In Matthew 21:28-32, Jesus describes two sons, one temporarily disobedient, the other both dishonest and disobedient.  Speaking directly to those religious leaders, He associates them with the dishonest and disobedient son, who only gave his father lip-service.
• In Matthew 21:33-46, Jesus then confronts them a second time, not simply on their obedience, but rather on their theft.

After being so openly criticized, they marshaled their intellectual forces for battle.

Matthew 22:15

Then the Pharisees went and plotted how to entangle him in his words.

They question him twice along the political boundaries that divided the Jews.   His answers would put Him on one side of the political aisle or the other.

First, in Matthew 22:15-22, the Pharisees ask about paying the tribute (kēnsos).  This was a poll tax, which was an annual tax not on the income or commerce of a person, but on the person themselves.  The Herodians wanted the full subjection to the Romans.  Others saw this as enslavement, which is prohibited by Leviticus 25:39-43  A Pharisee named Saddouk helped lead a revolt against it (See Josephus “The Antiquities of the Jews” Book XVIII Chapter 1). 

After having been shown a coin bearing Caesar’s image, Jesus issues His judgement.  That because the image is Caesar's it belongs to him and should be paid.  The other half of the argument appears unspoken, because of the familiarity of the creation account that identifies man as being created in God’s image (Genesis 1:26-27).

Second, in Matthew 22:23-33, the Sadducees, who did not believe in the resurrection, used the levirate obligation (Deuteronomy 25:5–10) to setup a hypothetically awkward situation in the resurrection.  Jesus easily dispatches the challenge with the strength of scripture.

Matthew 22:31-34

And as for the resurrection of the dead, have you not read what was said to you by God: I am the God of Abraham, and the God of Isaac, and the God of Jacob’? He is not God of the dead, but of the living.”

And when the crowd heard it, they were astonished at his teaching.

Then a lone scribe, “seeing that he answered them well” (Mark 12:28), after memorizing and attempting to keep hundreds of laws, asked from his heart, what is the most important. 

Matthew 22:37-40

And he said to him, “You shall love the Lord your God with all your heart and with all your soul and with all your mind. This is the great and first commandment. And a second is like it: You shall love your neighbor as yourself. On these two commandments depend all the Law and the Prophets.”

Keeping the law is black and white. Love is not.  Laws can be kept by doing nothing. Love cannot. Law is applied the same in all circumstances to be just. Love is not. 

The law of love can only be followed when we understand we bear the image of God and belong to Him, for in love we sacrifice ourselves.

To put an end to this jousting, Jesus asks a final question quoting Psalm 110.  With all of prophecy pointing the Messiah being David's son, why would David call him "Lord"?  The answer, we know, lies in His virgin birth, but this stumped the religious leaders.

Today, let us marvel Jesus choice for this passage and read from Psalm 110 the proper attitude of a "image bearer" (See Matthew 22:21 and Genesis 1:26-27), who clad in wedding attire (See Matthew 22:12 and Revelation 19:8):

Psalm 110:3a

Your people will offer themselves freely

    on the day of your power,

    in holy garments;