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It is easy to see the trap that the Pharisees induced the Herodians to set for our Lord. If he refused to sanction the paying of tribute to Caesar, he could be accused of sedition against the Roman government; if he consented to sanction it, he could be held up to the Jews as unpatriotic, and therefore not fit to be thought of as the Messiah. His skilful answer set the question in its true light, and also lifted it into a higher region, and added what his tormentors could not refute, although they were far from being prepared to carry out all that the words of Christ involved.

I. THE DUTY TO CAESAR IS NOT TO BE DENIED. The words and actions of Christ implied an affirmative answer to the question of the Herodians. But they went further, justifying his reply by deducing it from their conduct. The coinage of Caesar was accepted by the Jews. The image of the gloomy Tiberius was on the denarii that circulated in their metropolitan markets. This fact shows that the Jews were submitting to the Roman yoke. Then they must act accordingly.

1. We owe duties to the civil government. Religion, which makes us citizens of heaven, does not allow us to renounce our citizenship on earth. It is a duty for Christian men to take part in politics. To refuse to do so is to hand over public affairs to those who are not guided by Christian principles, i.e. to degrade the state. Those good people who are too holy to touch politics are not above profiting by the good laws and just government that other men have laboured to bring about. Under a tyranny the authorities claim tribute; in a free country the people claim self-sacrificing service.

2. Jesus Christ did not come to produce apolitical revolution. The fanatics expected this of the Messiah; the zealots tried to effect it; but Jesus always behaved as a law-abiding citizen. We cannot say that he would never sanction revolution, or the attempt of brave people to throw off the yoke of a cruel tyranny. There was no opportunity to do this in the days of Christ. Nor did our Lord come as a political agitator. He came to regenerate the state as well as the individual, but he wrought at this task from within and spiritually, by inspiring the principles on which good government must be carried on.

II. THE DUTY TO GOD IS NOT TO BE NEGLECTED. This was ignored by the Herodians in their "wickedness" (ver. 18).

1. God has claims upon us. If Caesar has his due, so - nay, much more - has God. His claim, like Caesar's, is one of rule and authority. He expects obedience. While Caesar also expects tribute, God too c]aims tribute - tribute he seeks from men; and this is nothing less than their hearts. What is due to God is the surrender of ourselves and all we have.

2. There is no collision between the secular and the religious. We can render Caesar's due while we are also rendering God's, and God's while we are rendering Caesar's. Politics do not exclude religion, any more than religion can dispense with politics. Each subject has its own function. Yet they are not coordinate, and if there were a conflict, the duty to God must prevail, as in the case of the Christian martyrs. But then Caesar required of the martyrs what was not his due.

3. Politics must not be substituted for religion. The best service rendered to Caesar will not free a man from his duty to serve God. There is a fascination in public life that threatens to absorb a man's total energy. This is a temptation that must be resisted. The great name of Caesar dominated the old world; other exacting influences go far to rule our own age. we need to be on our guard lest they crowd out the thought of God. - W.F.A.

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KJV: Then went the Pharisees, and took counsel how they might entangle him in his talk.

WEB: Then the Pharisees went and took counsel how they might entrap him in his talk.