To Each His Due-pt.2
Jesus tells the Jews to give honor to whom honor is due, and nothing more.
Introduction
Review:
The Crucial Question
The use of ἔξεστιν for what is commanded or forbidden by the Law corresponds to the Rabb. רְשׁוּת: “I, the Lord. have ordained it, and thou hast no leave (ואין לך רשות) to question,” b.Joma, 67b. Certain injunctions are expressed in the Mishnah by the imperf. and prohibitions by לֹא, Shab., 1, 2: “One should not (לא ישב) sit before the barber near the time of the evening sacrifice until one has prayed”; but elsewhere רְשׁוּת is common. There is a linguistic parallel in Jos. Ant., 18, 90: καθότι καὶ πρότερον ἦν αὐτοῖς ἐξουσία (subst. with ἐστίν instead of ἐξουσίαν ἔχειν or ἔξεστιν [== רְשׁוּת לְ] as elsewhere).
ἔξεστι(ν) ptc. ἐξόν; impersonal verb; (1) as denoting that there are no hindrances to an action or that the opportunity for it occurs it is possible, followed by an infinitive (AC 2:29); (2) predominately as denoting that an action is not prevented by a higher court or by law it is permitted, it is lawful, it may be done (MK 10:2)
Jesus’ response to the Law.
yet there was one Judas, a Gaulonite, of a city whose name was Gamala, who, taking with him Sadduc, a Pharisee, became zealous to draw them to a revolt, who both said that this taxation was no better than an introduction to slavery, and exhorted the nation to assert their liberty: (5) as if they could procure them happiness and security for what they possessed, and an assured enjoyment of a still greater good, which was that of the honor and glory they would thereby acquire for magnanimity. They also said that God would not otherwise be assisting to them, than upon their joining with one another in such counsels as might be successful, and for their own advantage; and this especially, if they would set about great exploits, and not grow weary in executing the same; (6) so men received what they said with pleasure, and this bold attempt proceeded to a great height. All sorts of misfortunes also sprang from these men, and the nation was infected with this doctrine to an incredible degree; (7) one violent war came upon us after another, and we lost our friends, who used to alleviate our pains; there were also very great robberies and murders of our principal men. This was done in pretense indeed for the public welfare, but in reality for the hopes of gain to themselves; (8) whence arose seditions, and from them murders of men, which sometimes fell on those of their own people (by the madness of these men towards one another, while their desire was that none of the adverse party might be left), and sometimes on their enemies; a famine also coming upon us, reduced us to the last degree of despair, as did also the taking and demolishing of cities; nay, the sedition at last increased so high, that the very temple of God was burnt down by their enemy’s fire. (9) Such were the consequences of this, that the customs of our fathers were altered and such a change was made, as added a mighty weight toward bringing all to destruction, which these men occasioned by thus conspiring together; for Judas and Sadduc, who excited a fourth philosophic sect among us, and had a great many followers therein, filled our civil government with tumults at present, and laid the foundation of our future miseries, by this system of philosophy, which we were before unacquainted withal; (10) concerning which I shall discourse a little, and this the rather, because the infection which spread thence among the younger sort, who were zealous for it, brought the public to destruction.
Moreover, Cyrenius came himself into Judea, which was now added to the province of Syria, to take an account of their substance, and to dispose of Archelaus’s money; (3) but the Jews, although at the beginning they took the report of a taxation heinously, yet did they leave off any farther opposition to it, by the persuasion of Joazar, who was the son of Boethus, and high priest. So they, being over-persuaded by Joazar’s words, gave an account of their estates, without any dispute about it;
Accordingly they most importunately desired that Caius would now ease them in their tributes, and abate somewhat of the rigor of the taxes imposed upon them; but he would not hear their petition; and, when their clamors increased, he sent soldiers, some one way and some another, and gave order that they should lay hold on those that made the clamors, and without any more ado, bring them out and put them to death. (26) These were Caius’s commands, and those who were commanded executed the same; and the number of those who were slain on this occasion was very great. Now the people saw this, and bore it so far, that they left off clamoring, because they saw with their own eyes, that this petition to be relieved, as to the payment of their money, brought immediate death upon them. (27) These things made Cherea more resolute to go on with his plot, in order to put an end to this barbarity of Caius against men. He then, at several times, thought to fall upon Caius as he was feasting, yet did he restrain himself by some considerations; not that he had any doubt on him about killing him, but as watching for a proper season, that the attempt might not be frustrated, but that he might give the blow so as might certainly gain his purpose.
It is often found, therefore, that the scribes were critical members of Jesus’ audience, accusing him of violating the Law on numerous occasions: in forgiving sins (Mt 9:1–3; Lk 5:17–26), in breaking their notion of sabbath observance through work (Lk 6:1, 2) and healing (Lk 6:6–11), in not following their accepted ceremonial washings (Mk 7:2–5), and in ignoring their practice of fasting (Lk 5:33–39).