Wherefore there follows: "But He, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. And they brought it."
Bede: A denarius was a piece of money, accounted equal to ten smaller coins, and bearing the image of Caesar; wherefore there follows: "And He saith unto them, Whose is this image and superscription? And they said unto Him, Caesar’s.
Let those who think that our Saviour asked the question through ignorance and not by an economy, learn from this that He might have known whose image it was; but He puts the question, in order to return them a fitting answer.
Wherefore there follows: "And Jesus answering said unto them, Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s."
Theophylact: As if He had said, Give what bears an image to him whose image it bears, that is, the penny to Caesar; for we can both pay Caesar his tribute, and offer to God what is His own.
Bede: That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God’s, doing the will of his Father.
Pseudo-Jerome: Render to Caesar the money bearing his image, which is collected for him, and render yourselves willingly up to God, for the light of thy countenance, O Lord [[Psa 4:6]], and not of Caesar’s, is stamped upon us.
Theophylact: The inevitable wants of our bodies is as Caesar unto each of us; the Lord therefore orders that there should be given to the body its own, that is, food and raiment, and to God the things that are God’s. It goes on: "And they marvelled at Him." They who ought to have believed, wondered at such great wisdom, because they had found no place for their craftiness.
Ver. 18. Then come unto Him the Sadducees, which say there is no resurrection; and they asked Him, saying,19. "Master, Moses wrote unto us, ’If a man’s brother die, and leave his wife behind him, and leave no children, that his brother should take his wife, and raise up seed unto his brother.20. Now there were seven brethren: and the first took a wife, and dying left no seed.21. And the second took her, and died, neither left he any seed: and the third likewise.22. And the seven had her, and left no seed: last of all the woman died also.23. In the resurrection, therefore, when they shall rise, whose wife shall she be of them? for the seven had her to wife.’ "24. And Jesus answering, said unto them, "Do ye not therefore err, because ye know not the Scriptures, neither the power of God?25. For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven.26. And as touching the dead, that they rise: have ye not read in the book of Moses, how in the bush God spake unto him, saying, ’I am the God of Abraham, and the God of Isaac, and the God of Jacob?’27. He is not the God of the dead, but the God of the living: ye therefore do greatly err."
Gloss: After that our Lord has prudently escaped the crafty temptation of the Pharisees, it is shewn how He also confounds the Sadducees, who tempt Him. Wherefore it is said: "Then come unto Him the Sadducees, which say there is no resurrection."
Theophylact: A certain heretical sect of the Jews called Sadducees denied the resurrection, and said that there was neither angel nor spirit. These then coming to Jesus, craftily proposed to Him a certain tale, in order to shew that no resurrection should take place, or had taken place; and therefore there is added, "And they asked Him, saying, Master." And in this tale they lay down that seven men had married one woman, in order to make men draw back from belief in the resurrection.
Bede: And fitly do they frame such a fable in order to prove the madness of those who assert the resurrection of the body. Such a thing however might really have happened at some time or other among them.
Pseudo-Jerome: But in a mystical sense: what can this woman, leaving no seed to seven brothers, and last of all dying, mean except the Jewish synagogue, deserted by the seven-fold Spirit, which filled those seven patriarchs, who did not leave to her the seed of Abraham, that is, Jesus Christ?
For although a Son was born to them, nevertheless He was given to us Gentiles. This woman was dead to Christ, nor shall she be joined in the resurrection to any patriarch of the seven; for by the number seven is meant the whole company of the faithful. Thus it is said contrariwise by Isaiah, "Seven women shall take hold of one man;" [[Isa 4:1]] that is, the seven Churches, which the Lord loves, reproves, and chastises, adore Him with one faith.
Wherefore it goes on: "And Jesus answering, said unto them, Do ye not therefore err, not knowing the Scripture, neither the power of God?"
Theophylact: As if He had said, Ye understand not what sort of a resurrection the Scriptures announce; for ye believe that there will be a restoration of our bodies, such as they are now, but it shall not be so. Thus then ye know not the Scriptures; neither again do ye know the power of God; for ye consider it as a difficult thing, saying, How can the limbs, which have been scattered, be united together and joined to the soul? But this in respect to the Divine power is as nothing.
There follows: "For when they shall rise from the dead, they neither marry, nor are given in marriage; but are as the angels which are in heaven;" as if He had said, there will be a certain heavenly and angelic restoration to life, when there shall be no more decay, and we shall remain unchanged; and for this reason marriage shall cease. For marriage now exists on account of our decay, that we may be carried on by succession of our race, and not fail; but then we shall be as the Angels, who need no succession by marriage, and never come to an end.
Bede: We must here consider that the Latin custom does not answer to the Greek idiom. For properly different words are used for the marriage of men, and that of women; but here we may simply understand that, "marry," is meant of men, and "given in marriage" of women.
Pseudo-Jerome: Thus then they do not understand the Scripture, in that in the resurrection, men shall be as the Angels of God, that is, no man there dies, no one is born, no infant is there, no old men.
Theophylact: In another way also they are deceived, not understanding the Scriptures; for if they had understood them, they should also have understood how by the Scriptures the resurrection of the dead may be proved.
Wherefore He adds, "And as touching the dead, that they rise, have ye not read in the book of Moses, how in the bush God spake unto him, saying, I am the God of Abraham, and the God of Isaac, and the God of Jacob?"
Pseudo-Jerome: But I say, "in the bush," which is an image of you; for in it the fire was kindled, but it did not consume its thorns; so my words set you on fire, but do not burn off your thorns, which have grown under the curse.
Theophylact: But I say, "I am the God of Abraham, the God of Isaac, and the God of Jacob."
As if He had said, "The God of the living," wherefore He adds, "He is not the God of the dead, but of the living;" for He did not say, I have been, but "I am," as if they had been present. But some one perhaps will say, that God spake this only of the soul of Abraham, not of his body; to which I answer, that Abraham implies both, that is, soul and body, so that He also is the God of the body, and the body lives with God, that is, in God’s ordinance.
Bede: Or else; because after proving that the soul remained after death, (for God could not be God of those who did not exist at all,) the resurrection of the body also might be inferred as a consequence, since it had done good and evil with the soul.
Pseudo-Jerome: But when He says, "The God of Abraham, the God of Isaac, and the God of Jacob;" by naming God thrice, He implied the Trinity. But when He says, "He is not the God of the dead," by naming again the One God, He implies One Substance. But they live who make good the portion, which they had chosen; and they are dead, who have lost what they had made good. "Ye therefore do greatly err."
Gloss: That is, because they contradicted the Scriptures, and derogated from the power of God.
Ver. 28. And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked Him, "Which is the first commandment of all?"29. And Jesus answered him, "The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord:30. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment.31. And the second is like, namely this, Thou shalt love thy neighbor as thyself. There is none other commandment greater than these."32. And the scribe said unto Him, "Well, Master, thou hast said the truth: for there is one God; and there is none other but He:33. And to love Him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices."34. And when Jesus saw that he answered discreetly, He said unto him, "Thou art not far from the kingdom of God." And no man after that durst ask Him any question.
Gloss: After that the Lord confuted the Pharisees, and the Sadducees, who tempted Him, it is here shewn how He satisfied the Scribe who questioned Him.
Wherefore it is said, "And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked Him, Which is the first commandment of all?"
Pseudo-Jerome: This question is only that which is a problem common to all skilled in the law, namely, that the commandments are differently set forth in Exodus, Leviticus, and Deuteronomy. Wherefore He brought forward not one but two commandments, by which, as by two paps rising on the breast of the bride, our infancy is nourished.
And therefore there is added, "And Jesus answered him, The first of all the commandments is, Hear, O Israel; the Lord thy God is one God." He mentions the first and greatest commandment of all; this is that to which each of us must give the first place in his heart, as the only foundation of piety, that is, the knowledge and confession of the Divine Unity, with the practice of good works, which is perfected in the love of God and our neighbour.
Wherefore there is added, "Thou shalt love the Lord thy God with all thy heart, and with all thy mind, and with all thy soul, and with all thy strength: this is the first commandment."
Theophylact: See how He has enumerated all the powers of the soul; for there is a living power in the soul, which He explains, when He says, "With all thy soul," and to this belong anger and desire, all of which He will have us give to Divine love.
There is also another power, which is called natural, to which belong nutriment and growth, and this also is all to be given to God, for which reason He says, "With all thy heart."
There is also another power, the rational, which He calls the mind, and that too is to be given whole to God.
Gloss: The words which are added, "And with all thy strength," may be referred to the bodily powers.It goes on: "And the second is like, namely this, Thou shalt love thy neighbour as thyself."
Theophylact: He says that it is like, because these two commandments are harmonious one with the other, and mutually contain the other. For he who loves God, loves also His creature; but the chief of His creatures is man, wherefore he who loves God ought to love all men. But he who loves his neighbor, who so often offends him, ought much more to love Him, who is ever giving him benefits. And therefore on account of the connection between these commandments, He adds, "There is none other commandment greater than these."
It goes on: "And the Scribe said unto Him, Well, Master, thou hast said the truth: for there is one God, and there is none other but He: and to love Him with all the heart, and with all the soul, and with all the understanding, and with all the strength, and to love his neighbour as himself, is more than all whole burnt offerings and sacrifices."
Bede: He shews when he says, "this is greater than all sacrifices," that a grave question was often debated between the scribes and Pharisees, which was the first commandment, or the greatest of the Divine law; that is, some praised offerings and sacrifices, others preferred acts of faith and love, because many of the fathers before the law pleased God by that faith only, which works by love. This scribe shews that he was of the latter opinion.
But it continues: "And when Jesus saw that he answered discreetly, He said unto him, Thou art not far from the kingdom of God."
Theophylact: By which He shews that he was not perfect, for He did not say, Thou art within the kingdom of heaven, but, "Thou art not far from the kingdom of God."
Bede: But the reason why he was not far from the kingdom of God was, that he proved himself to be a favourer of that opinion, which is proper to the New Testament and to Gospel perfection.
Augustine, de Con. Evan, ii, 73: Nor let it trouble us that Matthew says, that he who addressed this question to the Lord tempted Him; for it may be that though he came as a tempter, yet he was corrected by the answer of the Lord. Or at all events, we must not look upon the temptation as evil, and done with the intention of deceiving an enemy, but rather as the caution of a man who wished to try a thing unknown to him.
Pseudo-Jerome: Or else, he is not far who comes with knowledge; for ignorance is farther from the kingdom of God than knowledge; wherefore He says above to the Sadducees, "Ye err, not knowing the Scriptures, or the power of God." It goes on: "And no man after that durst ask Him any questions."