Luke 20:25

And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

20:20-26 Those who are most crafty in their designs against Christ and his gospel, cannot hide them. He did not give a direct answer, but reproved them for offering to impose upon him; and they could not fasten upon any thing wherewith to stir up either the governor or the people against him. The wisdom which is from above, will direct all who teach the way of God truly, to avoid the snares laid for them by wicked men; and will teach our duty to God, to our rulers, and to all men, so clearly, that opposers will have no evil to say of us.

Barnes' Notes on the Bible

See this explained in the Matthew 22:15-33 notes, and Mark 12:13-27 notes.

Jamieson-Fausset-Brown Bible Commentary

25. things which be Cæsar's—Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare.

and unto God—How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

Matthew Poole's Commentary

See Poole on "Luke 20:21"

Gill's Exposition of the Entire Bible

And he said unto them, render therefore unto Caesar the things which be Caesar's,.... The Arabic version renders it, "give to the king what is the king's"; the tribute that was due to him; since they were under his government, and were protected by him, and traded with his money; the currency of which among them was an acknowledgment of him as their sovereign:

and unto God the things which be God's; which relate to his worship, honour, interest, and kingdom; See Gill on Matthew 22:21.

Geneva Study Bible

And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

EXEGETICAL (ORIGINAL LANGUAGES)

Expositor's Greek Testament

Luke 20:25. τοίνυν, therefore, connecting the dictum following with the fact stated before that the denarius bore Caesar’s image, and implying that by the dictum Jesus pronounced in favour of paying tribute to the Roman ruler.

Cambridge Bible for Schools and Colleges

25. unto Cesar the things which be Cesar’s] St Paul very clearly enforces the same duty in Romans 13:6-7. The ‘tribute’ in Matthew 17.

24 was quite different; it was the Temple didrachma.

and unto God the things which be God’s] To Caesar you owe what he demands of his own coinage; to the Temple the tribute which you can only pay in the shekel of the sanctuary; to God you owe yourselves. Pay to Caesar the coins which bear his stamp, to God the duties of your own souls which bear His image.

Pulpit Commentary

Verse 25. - And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's. As regarded the immediate issues the Lord's answer was in the affirmative: "Yes, it is lawful under the present circumstances to pay this tribute." The Roman money current in the land, bearing the image and title of the Caesar, bore perpetual witness to the fact that the rule of Rome was established and acknowledged by the Jewish people and their rulers. It was a well-known and acknowledged saying, that "he whose coin is current is king of the land." So the great Jewish rabbi Maimonides, centuries after, wrote, "Ubi-cunque numisma regis alicujus obtinet, illic incolae regem istum pro Domino agnoscunt." The tribute imposed by the recognized sovereign ought certainly to be paid as a just debt; nor would this payment at all interfere with the people's discharging their duties God-ward. The tithes, tribute to the temple, the offerings enjoined by the Law they revered, - these ancient witnesses to the Divine sovereignty in Israel might and ought still to be rendered, as well as the higher obligations to the invisible King, such as faith, love, and obedience. Tribute to the Caesar, then, the acknowledged sovereign, in no way interfered with tribute to God. What belonged to Caesar should be given to him, and what belonged to God ought to be rendered likewise to him. Godet, in a long and able note, adds that Jesus would teach the turbulent Jewish people that the way to regain their theocratic independence was not to violate the duty of submission to Caesar by a revolutionary shaking off of his yoke, but to return to the faithful fulfilment of all duties toward God, "To render to God what is God's was the way for the people of God to obtain a new David instead of Caesar as their Lord. To the Pharisees and Zealots, 'Render unto Caesar;' to the Herodians, 'Render unto God.'" Well caught the great Christian teachers their Master's thought here in all their teaching respecting an institution such as slavery, in their injunctions concerning rigid and unswerving loyalty to established authority. So St. Paul: "Be subject to the powers... not only from fear of punishment, but also for conscience' sake" (Romans 13:1 and 1 Timothy). Luke 20:25