On one occasion the Pharisees came to him, "tempting him," to ascertain his opinion on divorce. Might a man put away his wife? Jesus replied that he might not, and explained the permission of Moses to give a wife a bill of divorce as a mere concession to the hardness of their hearts. A divorced man or woman who married again was guilty of adultery. Even the disciples were staggered at this. If an unhappy man could never be released from his wife, it would be better, they thought, not to marry at all (Mk. x. 1-12; Mt. xix. 1-12). Much more must the Pharisees have dissented from this novel doctrine. Rightly or wrongly, they reverenced the law of Moses, and they could not but profoundly disapprove this assumption of authority to set it aside and substitute for its precepts an unheard of innovation. Another question of considerable importance was that relating to the tribute. Some of the Pharisees, it seems, after praising him for his independence, begged him to give them his opinion on a disputed point: Was it lawful or not to pay tribute to the Emperor? All three biographers are indignant at the question. They attribute it as usual to a desire to "catch him in his words," or, as another Evangelist puts it, to "entangle him in his talk." Jesus (they remark) perceived what one calls their "wickedness," a second their "hypocrisy," and the third their "craftiness." "Why do you tempt me?" he began. "Bring me a denarium that I may see it." The coin being brought, he asked them, "Whose image and superscription is this?" "Cæsar's." "Then render to Cæsar the things that are Cæsar's, and to God the things that are God's" (Mk. xii. 13-17; Mt. xxii. 15-22; Lu. xx. 20-26). One of the Evangelists, reporting this reply, rejoices at the discomfiture of the Pharisees, who "could not take hold of his words before the people." Doubtless his decision had the merit that it could not be taken hold of, but this was only because it decided nothing. Taking the words in their simplest sense, they merely assert what nobody would deny. No Pharisee would ever have maintained that the things of Cæsar should be given to God; and no partizan of Rome would ever have demanded that the things of God should be given to Cæsar. But practically it is evident that Jesus meant to do more than employ an unmeaning form of words. He meant to assert that the tribute was one of the things of Cæsar, and that because the coin in which it was paid was stamped with his image. More fallacious reasoning could hardly be imagined, and it is not surprising that the Pharisees "marveled at him." Nobody doubted that the Emperor possessed the material power, and no more than this was proved by the fact that coins bearing his effigy were current in the country. The question was not whether he actually ruled Judea, but whether it was lawful to acknowledge that rule by paying tribute. And what light could it throw on this question to show that