1. In this Gospel there is pictured to us, how high reason
and human wisdom agree with the divine wisdom, and how shamelessly they
attack even when they wish to be the most prudent; as takes place here
among the Pharisees who were the best and the most intelligent people among
the Jews, as they also prove themselves to be; yet their wisdom must become
foolishness. They could not catch Christ in his sermons nor in his works;
and yet they would gladly have had found a reason to put him to death.
Therefore they thought to seize him in the most subtle manner, and propounded
to him a pointed syllogism, so pointed that human reason could not have
devised a more pointed one; and said to him:
"Teacher, we know that thou art true, and teachest the way of God in
truth, and carest not for any one: for thou regardest not the person of
men. Tell us therefore, What thinkest thou? Is it lawful to give tribute
unto Caesar, or not?"
2. They imagined thus: now we will lay hold of him: for he must answer
either yes or no. Does he say yes, then we have conquered him; does he
say no, then he is also caught. In that they say: "Teacher," they aim to
compel him to answer and rightly agree with them; and in that they say,
"We know that thou are true," they admonish him of his office.
Where should Christ flee? Every door was closed to him. But he would
not escape through the opening they made.
3. Was not this a subtle device? Do they not sufficiently show that
they were prudent people? Whichever way their Lord had answered he would
have been taken. Yea, did they not act wisely enough in that they brought
with them the servants of Herod? and thought, indeed, they would accomplish
their end by stratagem, so that he should not escape. They thought thus:
Wait, we will now counsel him; does he say no, then the servants of Herod
are present and will put him to death as a revolutionist and as one who
sets himself against the Roman government. Does he say yes, then he will
speak against the independence of the Jewish people, and we will excite
the people against him. For the Jews wish to be a free people, and to have
their own king, of their own blood, as was promised to them by God through
Moses when he wrote in Deuteronomy 17,15: "Thou shalt surely set him king
over thee, whom Jehovah thy God shall choose: one from among thy brethren
shalt thou set king over thee; thou mayest not put a foreigner over thee
who is not thy brother." And they did not know differently than that the
same kingdom should stand until the time of the true king, until the time
of Christ; as the patriarch Jacob preached concerning it and said: "The
scepter shall not depart from Judah, nor a lawgiver from between his feet,
until Shiloh come," Gen. 49, 10. And to this end God also chose especially
this people and formed a kingdom from them only for the sake of Christ.
They had many other sayings to the end that they should not serve any one,
they were the head and not the tail, etc., Deut. 28, 44. This and other
like passages moved the Pharisees and scribes among the people and they
boasted of it; as is now beaten into the people that the Church cannot
err. Therefore they thought thus: Does he say yes, then he blasphemes against
God and is worthy of death as a blasphemer of God, and the people will
stone him; for God promised and agreed to give this people liberty and
they were in all times God's people even in the midst of their captivity.
4. However, at that time as at the present, they had no king and therefore
there arose among the people at large a great murmur, faction and insurrection.
For this people were educated by the law that they should have a king of
their own flesh and blood, as I said; therefore they did not cease to set
themselves against foreign kings and rulers until they were destroyed and
many consequently suffered death. And this happened frequently; for they
were a stiffnecked, rude and hardened people; therefore the Romans. who
at the time had the rule and authority over them, protected the country
well and they had to divide it into four provinces, and in all places they
thoroughly took possession by means of princes and tetrarchs; in order
that they, thus divided, might not so soon come together and create revolution,
so that they could be better kept in subjection where they wished to rebel
against the Roman empire. Hence, Pilot was a governor appointed by Rome
in the country of the Jews; Herod a tetrarch of Galilee, and his brother
Philip tetrarch in the region of Iturea and Trachonitis, and Lysanias tetrarch
of Abilene, as Luke relates in 3, 1, and all for the purpose to make the
Jews subjects of Rome. Hence the Jews became angry, raging and foolish,
and especially at the time of Christ when they greatly desired to have
their own king.
Consequently the Pharisees now devised this scheme and thought thus:
Wait, the Romans desire to have the authority and rule; if he answers no
to our question, then the tetrarch is at hand and will behead him; does
he say yes, then the people in a mass will rise up against him and we will
accomplish our end. They wish thus, as they think, to find cause to put
the Lord to death, or forever suppress his doctrine and work among the
people.
5. As the Jews now do here so it is everywhere that the principal things
are overlooked and we worry ourselves about other unnecessary matters.
Thus the Pharisees here take in hand and concern themselves about whether
they are free or not, seeing they had in the law and in the Word of God
the promise that they should be subject to none other than to their own
king and yet now they are subject to the Roman emperor. They learned in
their Scriptures how they should honor God and love their neighbor; they
let go of that and concern themselves about other matters. They had the
promise if they did according to the Word and commandment of God they should
be a free people. About doing this they did not concern themselves and
yet they wished to be free and have their own king. We act also in the
very same way. We wish to enjoy Christian liberty and imagine if we destroy
pictures or are disobedient to the government that we are by virtue of
this Christians, and in this way we overlook faith and love.
6. But what does Christ do when the Pharisees so cunningly lay hold
of him? He slays them with their own words and catches them by means of
their own counsel, by which they thought to catch him, he says neither
yes nor no; as the Evangelist writes and says:
"But Jesus perceived their wickedness, and said, Why make ye trial of
me, ye hypocrites? Show me the tribute money. And they brought unto him
a denarius. And he saith unto them, Whose is this image and superscription?
They say unto him, Caesar's.''
7. Here you see the master stroke the Lord uses. He asks them to hand
him the tribute money and inquires whose image and superscription it bears.
Then they answer him Caesar's. He then freely concluded that they were
subject to Caesar, to whom they were obligated to pay tax and tribute.
As if he should say: Have you thus permitted Caesar to come among you,
so that he mints your money, and his coin is in circulation and favor among
you, then he has triumphed in the game, as if he said: you are to blame
that Caesar is your ruler. What should they do now in the face of this
answer? They marveled and went away, they thought they would conquer him
in a masterly manner, but their wisdom and shrewdness deceived them.
8. This is written for our consolation, in order that we who believe
in Christ should know that we have a wisdom that far surpasses all other
wisdom; a strength and righteousness, which are not to be compared with
any human strength or righteousness; for against the Holy Spirit no counsel
can prevail. We have the power through Christ to trample sin under our
feet and to triumph over death, also a wisdom that surpasses the wisdom
of the whole world. If Christ live in us by faith then we possess him who
establishes this in us; but it is not experienced except in times of temptation
and opposition: therefore if I make use of it then he comes and gives me
the power vigorously to press through all difficulties to victory.
9. In like manner we should not worry that our doctrine will fail and
be put to shame. For let even all the wise and prudent of the world together
rise up against the Word of God; they overlook the joke that they opposed
it, that it took place for their sake. It may indeed happen that they may
howl and bite and snap against it so that the people think the Gospel will
fail; but when they set themselves against it and wish to overthrow it,
then it is certain that they are weak, and by the same trick they wished
to seize and take Christ, they themselves are finally caught. As we see
in this Gospel, and here and there in the writings of Paul and especially
in the history of St. Stephen we see how they failed to quote the Scriptures
aright, yea, that which they did quote is used against them, for the Jews
charged Stephen that he spoke against the temple, Acts 6, 7, and also against
God who told them to build the temple, they brought forth passages of Scripture
by which they tried to suppress and conquer him; but Stephen, full of the
Holy Ghost, showed unto them by one passage of Scripture after another
how God did not live in houses made with hands. David wished to build him
a house, but he did not desire it. What was the reason? God had lived a
long time before David's day among his people; he must indeed be a poor
God who needs a house for his dwelling place. And thus by many histories
he proves that God does not dwell in houses made by man. What should the
Jews do? They have the passage clearly before their eyes, which they quoted
against Stephen, (that he witnessed against themselves).
10. In like manner must all come to shame and be overthrown who rise
up against this divine wisdom and the Word of God. Consequently no one
should fear even if all the wisdom and power of the world oppose the Gospel,
yea, even if they plan to suppress it by the shedding of blood; for the
more blood is shed, the more Christians there will be. The blood of Christians,
as Tertullian says, is the seed from which Christians grow. Satan must
be drowned in the blood of Christians, consequently there is no art that
can suppress the Gospel by force. It is with the Gospel as with the palmtree,
which has the nature and character that it flourishes at the top, and one
may laden it as heavy as he wishes; and especially if it be used as a beam
or support it does not weaken under any burden, but rises in spite of the
burden. Such is also the nature of the Gospel, the more one opposes it
the greater it lays hold of us and the more one burdens it, the more it
grows.
11. Therefore we should not be afraid of powers. But we should fear
our prosperity and good days which cause us more harm than our anguish
and persecution; and we should not be afraid in the face of the wisdom
and the shrewdness of the world, for they can do us no harm. Yes, the more
the wisdom of the world opposes the truth, the purer and clearer does the
truth become, consequently the Gospel can experience nothing better than
that the world rise up against it with all its force and wisdom; yea, the
more my conscience, sin and satan attack me, the stronger does my righteousness
become. For the sins which worry me, pain me; then I persevere harder and
harder in prayer and in my cry to God; then faith and righteousness become
stronger and stronger. This is what St. Paul means when he says in 2 Cor.
12, 9: my power is made perfect in weakness. Now since we possess such
a treasure that becomes stronger by virtue of trial and opposition we should
not fear, but be of good courage and rejoice in tribulation; as St. Paul
says to the Romans, Rom. 5, 3: and as the Apostles did who departed from
the presence of the council with great rejoicing, and thanked God that
they were counted worthy to suffer dishonor for the Name, Acts 5, 41. If
satan were only prudent enough to keep quiet and let the Gospel be preached,
he would receive less injury from it; for if the Gospel is not attacked
it completely rusts and has no occasion or reason to make its power and
influence manifest.
12. Thus we are here still secure, no one attacks us; as a result we
always continue just as we were, yea, we become worse. In that certain
enemies attack us with the Scriptures, they gain very little. In that they
have taken up their pen against us, they accomplish no more than if they
blew into the fire; but if they had cast us into the fire or beat our heads,
there would indeed be more Christians for our sake.
13. Consequently we have here a consolation, when we are attacked; that
Christ is in us and holds the field of victory through us. Christ is so
near us that we triumph at all times through him because we abide in Christ.
As long as we do not have opposition taking us by the neck, he does nothing;
but when we are attacked and conquered, then he is at hand and puts all
our enemies to shame.
14. Here we may also learn the lesson that those who are a little more
than other people, brighter, stronger, and endowed with special gifts of
reason, nature and fortune, who are more artistic, learned and intelligent
than others, who indeed are gifted with speech and are talented to lead
other people and are able to rule and arrange everything in the best way,
they are the most opposed to God and to faith, and trust more in their
own strength and reason than in God. For nature, poisoned as it is, leads
them to the point that they cannot and will not use their gifts to the
best advantage, for the welfare and edification of their neighbor; for
they trust in their gifts, and think they will obtain now this, now that,
and never remember that they also need God's help and strength to that
end. As the Pharisees and scribes do here, who are so certain, as they
think, if they thus lay hold of Christ, they would take him captive, for
it is not possible, they say, for him to escape, we have ensnared him whether
he says yes, or no.
15. Behold, how cunning and perverse human nature is! Methinks this
is well pictured here. Aye, there is nought in man but evil, lying and
deceiving, cunning and all manner of mischief. Indeed, in his very nature
man is nothing else than a liar, Ps. 116, 11. One may not entrust anything
to man. Do not imagine that any one tells you the truth; man lies in whatsoever
he speaks. And why? The fountain is evil, that is to say, the heart is
not good; therefore also the rivers flowing therefrom cannot be good. Hence
does the Lord oftimes call men a generation of vipers and a brood of serpents,
Mat. 22, 34. Is not that a beautiful title for man? Just you go and boast
of your piety, your strength, or your free will! Before the world indeed
one may be fine and pious, shining with holiness; but at bottom nothing
will be found but a generation of vipers and a serpent's brood, and that
most of all in the worthiest, most estimable, intelligent and wise people.
If you peruse the history of the Greeks, Jews and Romans, you will find
that the best and wisest rulers, who according to the judgment of men,
governed well, have not thought of God, but confided in themselves alone;
to God's might they have attributed nothing.
16. From this it follows that the less adroit a person is before the
world, the less will he do against God; and those who are ingenious and
honored in the world, lie and deceive more than the others, thinking to
cover up their deception and malice by deceitful and cunning acts. True
it is they may full well conceal it; the Holy Spirit, however, has a keen
eye and knows them exceeding well. Therefore Scripture often calls such
fellows lions, wolves, bears, swine, and wild beasts, namely, such as rage,
eating and devouring everything with their deceit. Hence in the Old Testament
the Jews were forbidden to eat some animals, as being unclean- those that
are enumerated and others--for no other reason than that it might be thus
indicated that there are some people who are strong, mighty, rich, adroit,
learned, intelligent and wise, people that must be shunned and fled from
as though they were something unclean; such people as mislead and deceive
others by their appearance, their power and wisdom. For people will not
consider them as such, nor believe that they are men who plan evil things
and dare to carry them out. No man whatever, therefore, is to be trusted
or believed. Believe no one: he will mislead you wherever he can. Aye,
if indeed you trust any one, you will act against God, not trusting in
him. For it is written, Jer. 17, 57: "Cursed be the man that trusteth in
man; blessed is the man that trusteth in the Lord."
17. Now someone might object: What is to be done? Must we not have intercourse
and dealings one with the other; and how otherwise could human life continue?
Surely we must buy and sell and market our goods among the people? If no
one should believe and trust the other, all human dealings would come to
an end! I answer: It is true one must deal with the other, and one needs
the other's help. But that I demand: Whatever you deal about among men,
in buying or selling, you are to consider it as something uncertain, which
is not to be trusted and believed in. For certain it is, if you trust any
man, you are already deceived, for human nature, in itself, cannot but
lie and deceive. Everything is uncertain among men, their deeds and words
are unstable; that you may well believe.
18. Therefore we are to put all our trust only in the Lord, and say:
0 Lord, thou art my life, my soul and body, my goods and possessions, and
all that is mine. Do thou direct and ordain it all according to thy divine
will. In thee do I trust, in thee do I believe. Thou wilt surely not desert
me in such a perilous undertaking with such and such a man, whom I do not
trust. If thou knowest it to be good for me, then see to it that he be
true to me; if thou dost not see that it will help me, then do not let
him keep his word. I am content, thy will be done.
19. As soon, however, as you think a purchaser to be an honest man who
will keep his word, and of whom you are certain that he will not deceive
you; so soon you have fallen away from God, have prayed to a spectre and
put your trust in a liar. Therefore, in dealing with a man, just think
in this wise: If he is true, it is good; if not, why then, in God's name,
let him be; he cannot do otherwise than lie and deceive. I will leave it
all to God; he will make all well.
20. Out of such false and wicked confidence placed in man there has
crept into Christianity the abuse of the worship of saints. By this the
Christian church, that is, the true assembly of the faithful, have suffered
notable decline and damage. What else has saints' worship been but solely
a devilish thing? For thus have people reasoned: Such and such a man has
been holy; such things has he said and done; therefore we will follow after
him, and teach and do likewise. St. Jerome, St. Augustine, and Gregory
have done this; therefore it is right, and I will believe it. St. Francis,
Benedict, Dominicus, and St. Bernard have lived thus, have done such and
such a thing; therefore will I also live thus, and do as they have done.
Furthermore, St. Augustine has been saved by such a rule. Alas, what a
poor, unstable, miserable thing this is, nought but lies and dreams of
man. I should damn St. Augustine and his rule, had he laid it down for
the purpose of being saved thereby. So blind and foolish is our reason,
that it will accept even a spectre and a fiction., whereas only God's Word
is to be accepted in matters of salvation. If, for example, Herod, Pilate,
Caiaphas and Hanes preached the Gospel, I should have to accept it. And,
on the other hand, if those who are considered saints arose and preached
lies, about regulations, hoods and gowns, tonsures, ceremonies and other
inventions of man, I ought not to accept them. For in such cases not the
persons are to be considered, but that which they preach.
21. Now someone might say: See here, would you be wiser than all church
fathers and saints, than all bishops and rulers of the whole world? Far
be it from me. I do not claim to be wiser than they. But this is true.
It is impossible for that which is wise, prudent, great, handsome, mighty
and powerful before the world to agree with the Word of God. For thus it
is ordained by God, that such people must always persecute the Gospel;
if they were not such the Gospel would not shine and triumph as it does.
The Roman emperors Hadrian, Trajan and Diocletian were the wisest of rulers,
and reigned so well that all the world praised their government. Yet they
persecuted the Gospel and could not tolerate the truth. Likewise do we
read of Jewish kings, Ahaz and others, who governed well, that they despised
God's Word and acted contrary to God's will. In our times there have never
been emperors, princes, or other people to compare with those. But then
it had to come to pass that God put all wisdom of this world to shame through
the foolishness of preaching, 1 Cor. 1, 21.
22. All this is shown to us in this Gospel, which, though apparently
simple and ordinary, is exceedingly rich and comprises many things. How
then does the Lord finally deal with the Pharisees after they had shown
him the tribute money, and answered that the image and superscription was
Caesar's? The Evangelist tells us that he answered thus:
"Render therefore unto Caesar the things that are Caesars; and unto
God the things that are Gods."
23. Although they did not deserve it of the Lord, yet he teaches them
the right way. And with these words he also confirms the worldly sword
or government. They had hoped he would condemn it and speak against it;
he does not do it, however, but praises earthly government and commands
to render unto it what is due to it. It is therefore his desire that there
should be magistrates, princes and masters, whom we are to obey, be they
what they may and what they list; neither should we ask whether they possess
and exercise government and authority justly or unjustly. We should only
pay heed to that power and authority which is good, for it is ordered and
instituted by God, Rom. 13, 1: You are not allowed to upbraid the government,
when at times you are oppressed by princes and tyrants, who abuse the power
they have from God: some day they will surely have to answer for it. The
abuse of a thing does not make it bad, if it was good in itself. A golden
chain is good, and it is not made worse by being worn around a whore's
neck; or if someone were to destroy one of my eyes with it, should I therefore
blame the chain? Truly nay.
24. Thus one must also bear the authority of the ruler. If he abuses
it, I am not therefore to bear him a grudge, nor take revenge of and punish
him with my hands. One must obey him solely for God's sake, for he stands
in God's stead. Let them impose taxes as intolerable as they may: one must
obey them and, suffer everything patiently, for God's sake. Whether they
do right or not, that will be taken care of in due time. If therefore your
possessions, aye, your life and whatsoever you have, be taken from you
by those in power, then you are to say: I give it to you willingly, I acknowledge
you as my masters, gladly will I be obedient to you. Whether you use the
power given to you by God well or ill, that is your affair.
25. But what if they would take the Gospel from us or forbid us to preach
it? Then you are to say: The Gospel and Word of God. I will not give up
to you. This is not within your power, for your rule is a temporal rule,
over worldly matters; but the Gospel is a spiritual, heavenly treasure,
and therefore your authority does not extend over the Gospel and God's
Word. We recognize the emperor as a master of temporal affairs, not of
God's Word; this we shall not suffer to be torn from us, for it is the
power of God, Rom. 1, 16, against which not even the gates of hell shall
prevail.
26. Therefore, the Lord beautifully summarizes these two things, and
in one saying distinguishes them from each other: "Render unto Caesar the
things that are Caesar's, and unto God the things that are God's." This
honor is due to God, that we are to hold him as a true, almighty and wise
God, and attribute to him all the good things that can be named. And even
if I do not render him this honor, he still keeps it; nothing is added
to or subtracted from it. But in me he is true, almighty and wise, if I
consider him as such, and believe him to be such as he proclaims himself.
To the emperor, however, and to all in power, are due reverence, taxes,
revenue and obedience. God will have the heart; body and possessions are
the government's, which is to rule over them in God's stead. This St. Paul
says to the Romans in round and clear words, Rom. 13, 1-7: "Let every soul
be in subjection to the higher powers: for there is no power but of God;
and the powers that be are ordained of God. Therefore he that resisteth
the power, withstandeth the ordinance of God: and they that withstand shall
receive to themselves judgment. For rulers are not a terror to the good
work, but to the evil. And wouldest thou have no fear of the power? do
that which is good, and thou shalt have praise from the same: for he is
a minister of God to thee for good. But if thou do that which is evil,
be afraid; for he beareth not the sword in vain: for he is a minister of
God, an avenger for wrath to him that doeth evil. Wherefore ye must needs
be in subjection, not only because of the wrath, but also for conscience'
sake. Hence for this cause ye pay tribute also, for they are ministers
of God's service, attending continually upon this very thing. Render to
all their dues: tribute to whom tribute is due; custom to whom custom;
fear to whom fear; honor to whom honor."
27. And for this reason also has government been ordained by God, that
it may uphold general peace, which thing alone cannot be paid for by all
the money in the world. We just noticed a few things in the uprising of
the peasant, what damage, misery and woe are caused by rebellion and the
breaking of peace. God grant that things do not go further and that we
experience no more. Enough is said on this Gospel. Of temporal government
we have written a special booklet. Whoever desires to read it may do so.
There he will find more on this subject.
