Matthew 22 16

Matthew 22:16 kjv

And they sent out unto him their disciples with the Herodians, saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men.

Matthew 22:16 nkjv

And they sent to Him their disciples with the Herodians, saying, "Teacher, we know that You are true, and teach the way of God in truth; nor do You care about anyone, for You do not regard the person of men.

Matthew 22:16 niv

They sent their disciples to him along with the Herodians. "Teacher," they said, "we know that you are a man of integrity and that you teach the way of God in accordance with the truth. You aren't swayed by others, because you pay no attention to who they are.

Matthew 22:16 esv

And they sent their disciples to him, along with the Herodians, saying, "Teacher, we know that you are true and teach the way of God truthfully, and you do not care about anyone's opinion, for you are not swayed by appearances.

Matthew 22:16 nlt

They sent some of their disciples, along with the supporters of Herod, to meet with him. "Teacher," they said, "we know how honest you are. You teach the way of God truthfully. You are impartial and don't play favorites.

Matthew 22 verses

Matthew 22 16 Meaning

Matthew 22:16 records the approach of the Pharisees' disciples alongside the Herodians to Jesus. They begin by deceptively praising Jesus, acknowledging Him as a true teacher who genuinely imparts God's way. They commend Him for His impartiality, stating that He speaks the truth without bias or concern for human opinion or status. This elaborate praise serves as a prelude to a carefully laid trap, designed to corner Jesus with a question about taxes to Caesar, aiming to force Him into a position that would alienate Him from either the Jewish populace or the Roman authorities.

Matthew 22 16 Context

Matthew chapter 22 is set during the final week of Jesus' earthly ministry, just after His triumphal entry into Jerusalem and His cleansing of the temple. The Jewish religious leaders – primarily the chief priests, elders, Pharisees, Sadducees, and scribes – are increasingly hostile towards Jesus due to His challenge to their authority, His popular teachings, and His divine claims. They have already sought to entrap Him (Mt 21:23-27), and Jesus has responded with parables condemning their rejection of God's invitation and their stewardship (Parable of the Two Sons, the Wicked Tenants, and the Wedding Feast). Matthew 22:16 specifically details the first direct challenge after these parables, where a unique alliance between the religiously conservative Pharisees (whose disciples appear here) and the politically expedient Herodians (Jewish supporters of Herod Antipas and, by extension, Roman rule) aims to entrap Jesus on the highly sensitive issue of paying taxes to Caesar. Their goal is not to genuinely seek truth but to gather incriminating evidence, hoping to provoke Jesus into a statement that would either brand Him a rebel against Rome (thus deserving Roman execution) or a traitor to Israel (thus losing popular support).

Matthew 22 16 Word analysis

• καὶ ἀποστέλλουσιν (kai apostellousin) – "And they send": The initial conjunction 'kai' emphasizes a continuation of hostile actions. 'Apostellousin' indicates a deliberate, authorized dispatch, highlighting the organized and premeditated nature of their scheme. It's a calculated delegation, not an accidental encounter.
• αὐτῷ (autō) – "to Him": Direct and precise. The focus of their malice is squarely on Jesus.
• τοὺς μαθητὰς αὑτῶν (tous mathētas autōn) – "their disciples": These are pupils of the Pharisees, indicating the transmission of the Pharisees' anti-Jesus agenda to the next generation. Using disciples offers a veneer of genuine inquiry or debate, but they are instruments of deception.
• μετὰ τῶν Ἡρῳδιανῶν (meta tōn Hērōdianōn) – "with the Herodians": This is a critical detail. The Pharisees were fervent nationalists, often opposing Roman rule, while the Herodians supported Herod Antipas and maintained loyalty to Rome for political stability. Their alliance against Jesus underscores the depth of their desperation and enmity; it was an unusual and expedient union forged by a common hatred for Jesus.
• λέγοντες (legontes) – "saying": Introduces the carefully crafted speech designed to flatter and ensnare.
• Διδάσκαλε (Didaskale) – "Teacher": A respectful address. This title acknowledges Jesus' public role and reputation, but here it's used deceptively, feigning reverence to lull Him into a false sense of security.
• οἴδαμεν (oidamen) – "we know": An assertive declaration of certainty, designed to reinforce the sincerity of their opening statement. It suggests profound understanding and agreement with Jesus' character, though utterly insincere.
• ὅτι ἀληθὴς εἶ (hoti alēthēs ei) – "that you are true/truthful": 'Alēthēs' means "true, truthful, sincere, upright." This statement is ironically true about Jesus' character, even though it comes from a place of utter falsehood. They acknowledge His essential nature and integrity, intending to force Him to apply this truthfulness to their trap question, thereby exposing Himself.
• καὶ τὴν ὁδὸν τοῦ Θεοῦ ἐν ἀληθείᾳ διδάσκεις (kai tēn hodon tou Theou en alētheia didaskeis) – "and teach the way of God in truth":
  • τὴν ὁδὸν τοῦ Θεοῦ (tēn hodon tou Theou) – "the way of God": Refers to God's will, His law, His divine purpose, or the righteous path prescribed by God. This phrase covers all aspects of righteous living and devotion.
  • ἐν ἀληθείᾳ (en alētheia) – "in truth": Reiterates sincerity and accuracy. They admit Jesus teaches divine matters faithfully and accurately.
• καὶ οὐ μέλει σοι περὶ οὐδενός (kai ou melei soi peri oudenos) – "and nothing concerns you/you do not care about anyone": Implies impartiality and independence. 'Ou melei soi peri' means "it is no care to you concerning." It suggests Jesus is unswayed by popular opinion, power, or personal gain – a genuine quality of God's prophets but here presented as a rhetorical setup.
• οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων (ou gar blepeis eis prosōpon anthrōpōn) – "for you do not look at the face of men": 'Blepeis eis prosōpon' is an idiom meaning "to show partiality," "to judge by appearance or status." It emphasizes Jesus' unbiased nature and moral courage, unaffected by social standing, authority, or potential repercussions from men (such as Caesar or the Jewish leaders). This is another profound, albeit ironically stated, truth about Jesus.

Matthew 22 16 Bonus section

• Dramatic Irony: The enemies of Jesus articulate profound truths about Him ("You are true," "You teach the way of God in truth," "You do not look at the face of men"). These affirmations inadvertently confirm Jesus' divine authority and integrity for the reader, contrasting sharply with the malicious intent of the speakers. Their words of praise become a witness against themselves, as they acknowledge His righteousness even as they plot His downfall.
• The Nature of the Trap: The meticulous detail of their praise aimed to paint Jesus into a corner. If He acknowledged His own impartiality and truthfulness, they believed He would be forced to give a definitive "yes" or "no" to the tax question (Mt 22:17), which would undoubtedly incriminate Him. A "yes" would brand Him a Roman collaborator in the eyes of the nationalist Jews, while a "no" would constitute rebellion against Roman authority. Their perceived infallibility of their trap showcased human cunning against divine wisdom.
• Significance of "Way of God": This term reflects the common understanding in Jewish tradition for the moral and spiritual conduct demanded by God's covenant and law. It implies following divine instructions for a righteous life. By admitting Jesus taught this "way" in truth, His adversaries acknowledge His fidelity to God's revelation, yet still refuse to submit to His authority.

Matthew 22 16 Commentary

Matthew 22:16 unveils the deceptive cunning of Jesus' adversaries, demonstrating how even profound truth can be wielded as a weapon of entrapment. The opening flattery, a calculated strategy, highlights elements of Jesus' character – His truthfulness, His accurate teaching of God's way, and His uncompromising impartiality – that are indeed integral to who He is. These commendations, ironically spoken by those who seek to destroy Him, inadvertently serve as an attestation to His divine integrity, confirming His reputation among the people and even among His enemies. The unprecedented alliance between the Pharisees and Herodians underscores the grave threat they perceived in Jesus, as theological and political antagonists united against a common "enemy" that challenged both their religious authority and political stability. Their false praise sought to set a standard by which Jesus would be compelled to answer their subsequent trap question, hoping His renowned truthfulness and fearlessness would lead Him into self-incrimination against either Rome or the Jewish law. This interaction exposes the deep-seated hypocrisy and malice of Jesus' opponents, providing a powerful contrast to the absolute truth and divine wisdom exemplified in Jesus' character.