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Mar_12:13-17. See on Mat_22:15-22. Comp. Luk_20:20-26. Mark is more concise and vivid than Matthew.
ἀποστέλλουσι ] the chief priests, scribes, and elders (Mar_11:27), whereas Matthew inaccurately refers this new and grave temptation to the Pharisees as its authors.
ἵνα αὐτ . ἀγρεύσ . λόγῳ ] in order that they (these messengers) might ensnare Him by means of an utterance, i.e. by means of a question, which they were to address to Him. See Mar_12:14. Comp. Mar_11:29. The hunting term ἀγρεύω is frequently even in the classical writers transferred to men, who are got into the hunter’s power as a prey. See Valckenaer, ad Herod, vii. 162; Jacobs, ad Anthol. VII. p. 193. In a good sense also, as in Xen. Mem. iii. 11. 7 : τὸ πλείστου ἄξιον ἄγρευμα φίλους θηράσειν .
Mar_12:14. ἐπʼ ἀληθείας ] equivalent to ἀληθῶς , Luk_4:25; Luk_20:21; Luk_22:59; Luk_4:27; Luk_10:34. See Wetstein in loc.; Schaefer, Melet. p. 83; Fritzsche, Quaest. Luc. p. 137 f.
δῶμεν , ἢ μὴ δ .] The previous question was theoretical and general, this is practical and definite.
Mar_12:15. εἰδώς ] as knowing hearts (Joh_2:25). Comp. Mat_12:25; Luk_6:8; Luk_11:17.
τ . ὑπόκρισιν ] “Discere cupientium praeferebant speciem, cum animus calumniam strueret,” Grotius.
Mar_12:17. Observe the more striking order of the words in Mark: what is Caesar’s, pay to Caesar, etc.
ἐξεθαύμαζον ] see the critical remarks. The aorist would merely narrate historically; the imperfect depicts, and is therefore not inappropriate (in opposition to Fritzsche); see Kühner, II. p. 73, and ad Xen. Anab. vii. 1. 13. Comp. Mar_5:20, Mar_6:6. The compound ἐκθαυμ . strengthens the notion; Sir_27:23; Sir_43:18; 4Ma_17:17, also in the later Greek writers, but not further used in the N. T.