"Caesar’s," they answered.
In this context, the Pharisees and Herodians were attempting to trap Jesus with a question about paying taxes to the Roman government. The mention of "Caesar" refers to the Roman Emperor, who was the ruling authority over Judea at the time. The use of the term highlights the political tension between the Jewish people and the Roman Empire. The coin used for the tax bore the image of Caesar, which was a point of contention for Jews who were opposed to Roman rule and the idolatrous implications of the emperor's image. This phrase sets the stage for Jesus' profound response, which navigates the political and religious implications of the question.

So Jesus told them,
Jesus' response is both wise and strategic. He addresses the question in a way that avoids the trap set by His opponents. By speaking directly to them, He demonstrates His authority and wisdom. His response is not only a direct answer to their question but also a teaching moment that transcends the immediate political issue.

"Give to Caesar what is Caesar’s,
This phrase acknowledges the legitimacy of secular authority and the responsibilities that come with living under such governance. Jesus recognizes the practical necessity of paying taxes and fulfilling civic duties. This statement aligns with other biblical teachings on respecting governmental authorities, such as Romans 13:1-7, where Paul instructs believers to submit to governing authorities as they are instituted by God. The phrase also implies a distinction between earthly and divine obligations, suggesting that while believers live in the world, they must also consider their higher allegiance to God.

and to God what is God’s."
Here, Jesus emphasizes the ultimate authority and sovereignty of God. While acknowledging the role of earthly governments, He reminds His listeners of their primary duty to God. This statement calls for a recognition of God's ownership over all creation, as seen in Psalm 24:1, which declares that "The earth is the LORD’s, and everything in it." The phrase challenges believers to consider what belongs to God, such as worship, obedience, and devotion. It also reflects the biblical theme of dual citizenship, where Christians are called to live responsibly in the world while maintaining their primary allegiance to God's kingdom. This teaching encourages a balanced approach to civic and spiritual responsibilities, highlighting the importance of discerning what belongs to each realm.

1. Jesus
The central figure in this passage, Jesus is responding to a question designed to trap Him. His wisdom and authority are evident in His response.

2. Pharisees and Herodians
These groups, typically at odds with each other, unite in an attempt to trap Jesus with a question about paying taxes to Caesar.

3. Caesar
Represents the Roman authority and government, symbolizing secular power and the political system of the time.

4. Jerusalem
The setting of this encounter, a city under Roman occupation, where tensions between Jewish religious leaders and Roman authorities were high.

5. Denarius
The coin used for the tax, bearing the image of Caesar, which becomes a focal point in Jesus' teaching.Dual Citizenship
As Christians, we are citizens of both earthly nations and the Kingdom of God. We must navigate our responsibilities to both with wisdom and integrity.

Stewardship of Resources
Jesus' teaching encourages us to discern what belongs to God and what belongs to earthly authorities, prompting us to manage our resources accordingly.

Image and Ownership
Just as the denarius bears Caesar's image, we bear God's image. This calls us to dedicate our lives and actions to God.

Wisdom in Conflict
Jesus demonstrates how to respond wisely to attempts at entrapment, teaching us to seek divine wisdom in challenging situations.

Separation of Church and State
This passage supports the idea that while we respect governmental authority, our ultimate allegiance is to God.(21) Render therefore unto Caesar.--As far as the immediate question was concerned, this was of course an answer in the affirmative. It recognised the principle that the acceptance of the emperor's coinage was an admission of his de facto sovereignty. But the words that followed raised the discussion into a higher region, and asserted implicitly that that admission did not interfere with the true spiritual freedom of the people, or with their religious duties. They might still "render to God the things that were His"--i.e. (1), the tithes, tribute, offerings which belonged to the polity and worship that were the appointed witnesses of His sovereignty, and (2) the faith, love, and obedience which were due to Him from every Israelite. The principle which the words involved was obviously wider in its range than the particular occasion to which it was thus applied. In all questions of real or seeming collision between secular authority and spiritual freedom, the former claims obedience as a de facto ordinance of God up to the limit where it encroaches on the rights of conscience, and prevents men from worshipping and serving Him. Loyal obedience in things in different on the part of the subject, a generous tolerance (such as the Roman empire at this time exercised towards the religion of Israel) on the part of the State, were the two correlative elements upon which social order and freedom depended. Questions might arise, as they have arisen in all ages of the Church, as to whether the limit has, or has not, been transgressed in tins or that instance, and for these the principle does not, and in the nature of things could not, provide a direct answer. What it does prescribe is that all such questions should be approached in the temper which seeks to reconcile the two obligations, not in that which exaggerates and perpetuates their antagonism. Least of all does it sanction the identification of the claims of this or that form of ecclesiastical polity with the "things that are God's."

Verse 21. - Caesar's. They are constrained to answer that the coin bears the effigy of the Roman emperor. Render (ἀπόδοτε, give back, as a due) therefore unto Caesar the things which are Caesar's (τὰ Καίσαρος). Rabbinism ruled that the right of coinage appertained to the ruler of a state, and was a proof of de facto government, which it was unlawful to resist. The current coin, which they used in their daily transactions, showed that the Jews were no longer independent, but set under and acquiescing in a foreign domination. Being subjects of Caesar, it was their duty to submit to his demands, and to pay the taxes which he had a right to levy. This was an answer to the insidious question propounded. Christ does not take either side in the controversy; he makes no question of the mutual rights of conquered and conquerors; he utters no aspiration for the recovery of independence; he uses facts as they are, and points to habitual practice as a sufficient solution of the difficulty. No reply could be wiser or simpler. Herein he gives a lesson for all time. No plea of religion can hold good against obedience to lawful authority. "Render to all their dues," says St. Paul (Romans 13:7): "tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour." The things that are God's; τὰ τοῦ Θεοῦ. The things of God arc ourselves - our life, powers, faculties, means; to use these in God's service is our duty and our privilege. There need be no conflict between religion and politics, Church and state. Let a citizen do his duty to God, and he will find his obligations to the civil power are coincident and harmonious. Let the state respect the rights of God and of conscience, and there will he no collision between itself and the Church, but both will peaceably cooperate for the good of the community. Had the Jews rendered to God his dues, they would never have been reduced to their present state of subjection and debasement; would never have had to pay tribute to a foreign nation.

Parallel Commentaries ...


“Caesar’s,”
Καίσαρος (Kaisaros)
Noun - Genitive Masculine Singular
Strong's 2541: Of Latin origin; Caesar, a title of the Roman emperor.

they answered.
Λέγουσιν (Legousin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

So
οὖν (oun)
Conjunction
Strong's 3767: Therefore, then. Apparently a primary word; certainly, or accordingly.

[Jesus] told
λέγει (legei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 3004: (a) I say, speak; I mean, mention, tell, (b) I call, name, especially in the pass., (c) I tell, command.

them,
αὐτοῖς (autois)
Personal / Possessive Pronoun - Dative Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

“Give
Ἀπόδοτε (Apodote)
Verb - Aorist Imperative Active - 2nd Person Plural
Strong's 591: From apo and didomi; to give away, i.e. Up, over, back, etc.

to Caesar
Καίσαρι (Kaisari)
Noun - Dative Masculine Singular
Strong's 2541: Of Latin origin; Caesar, a title of the Roman emperor.

what [is]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Caesar’s,
Καίσαρος (Kaisaros)
Noun - Genitive Masculine Singular
Strong's 2541: Of Latin origin; Caesar, a title of the Roman emperor.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

to God
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

what [is]
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

God’s.”
Θεοῦ (Theou)
Noun - Genitive Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.


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NT Gospels: Matthew 22:21 They said to him Caesar's (Matt. Mat Mt)