TRV
Translation
King James Version
And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
KJV (with Strong's)
Complete Jewish Bible
They put to him this sh’eilah: “Rabbi, we know that you speak and teach straightforwardly, showing no partiality but really teaching what God’s way is.
Berean Standard Bible
“Teacher,” they inquired, “we know that You speak and teach correctly. You show no partiality, but teach the way of God in accordance with the truth.
American Standard Version
And they asked him, saying, Teacher, we know that thou sayest and teachest rightly, and acceptest not the person of any, but of a truth teachest the way of God:
World English Bible Messianic
They asked him, “Rabbi, we know that you say and teach what is right, and aren’t partial to anyone, but truly teach the way of God.
Geneva Bible (1599)
And they asked him, saying, Master, we know that thou sayest, and teachest right, neither doest thou accept mans person, but teachest the way of God truely.
Young's Literal Translation
and they questioned him, saying, `Teacher, we have known that thou dost say and teach rightly, and dost not accept a person, but in truth the way of God dost teach;
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Commentary on Luke 20 verses 20–26
20 ¶ And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
21 And they asked him, saying, Master, we know that thou sayest and teachest rightly, neither acceptest thou the person of any, but teachest the way of God truly:
22 Is it lawful for us to give tribute unto Caesar, or no?
23 But he perceived their craftiness, and said unto them, Why tempt ye me?
24 Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.
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.
26 And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
We have here Christ's evading a snare which his enemies laid for him, by proposing a question to him about tribute. We had this passage before, both in Matthew and Mark. Here is,
I. The mischief designed him, and that is more fully related here than before. The plot was to deliver him unto the power and authority of the governor, Luk 20:20. They could not themselves put him to death by course of law, nor otherwise than by a popular tumult, which they could not depend upon; and, since they could not be his judges, they would willingly condescend to be his prosecutors and accusers, and would themselves inform against him. They hoped to gain their point, if they could but incense the governor against him. Note, It has been the common artifice of persecuting church-rulers to make the secular powers the tools of their malice, and oblige the kings of the earth to do their drudgery, who, if they had not been instigated, would have let their neighbours live quietly by them, as Pilate did Christ till the chief priests and the scribes presented Christ to him. But thus Christ's word must be fulfilled by their cursed politics, that he should be delivered into the hands of the Gentiles.
II. The persons they employed. Matthew and Mark told us that they were disciples of the Pharisees, with some Herodians. Here it is added, They were spies, who should feign themselves just men. Note, It is no new thing for bad men to feign themselves just men, and to cover the most wicked projects with the most specious and plausible pretences. The devil can transform himself into an angel of light, and a Pharisee appear in the garb, and speak the language, of a disciple of Christ. A spy must go in disguise. These spies must take on them to have a value for Christ's judgment, and to depend upon it as an oracle, and therefore must desire his advice in a case of conscience. Note, Ministers are concerned to stand upon their guard against some that feign themselves to be just men, and to be wise as serpents when they are in the midst of a generation of vipers and scorpions.
III. The question they proposed, with which they hoped to ensnare him. 1. Their preface is very courtly: Master, we know that thou sayest and teachest rightly, Luk 20:21. Thus they thought to flatter him into an incautious freedom and openness with them, and so to gain their point. They that are proud, and love to be commended, will be brought to do any thing for those that will but flatter them, and speak kindly to them; but they were much mistaken who thought thus to impose upon the humble Jesus. He was not pleased with the testimony of such hypocrites, nor thought himself honoured by it. It is true that he accepts not the person of any, but it is as true that he knows the hearts of all, and knew theirs, and the seven abominations that were there, though they spoke fair. It was certain that he taught the way of God truly; but he knew that they were unworthy to be taught by him, who came to take hold of his words, not to be taken hold of by them. 2. Their case is very nice: "Is it lawful for us" (this is added here in Luke) "to give tribute to Caesar - for us Jews, us the free-born seed of Abraham, us that pay the Lord's tribute, may give tribute to Caesar?" Their pride and covetousness made them loth to pay taxes, and then they would have it a question whether it was lawful or no. Now if Christ should say that it was lawful the people would take it ill, for they expected that he who set up to be the Messiah should in the first place free them from the Roman yoke, and stand by them in denying tribute to Caesar. But if he should say that it was not lawful, as they expected he would (for if he had not been of that mind they thought he could not have been so much the darling of the people as he was), then they should have something to accuse him of to the governor, which was what they wanted.
IV. His evading the snare which they laid for him: He perceived their craftiness, Luk 20:23. Note, Those that are most crafty in their designs against Christ and his gospel cannot with all their art conceal them from his cognizance. He can see through the most politic disguises, and so break through the most dangerous snare; for surely in vain is the net spread in the sight of any bird. He did not give them a direct answer, but reproved them for offering to impose upon him - Why tempt ye me? and called for a piece of money, current money with the merchants - Show me a penny; and asked them whose money it was, whose stamp it bore, who coined it. They owned, "It is Caesar's money." "Why them," saith Christ, "you should first have asked whether it was lawful to pay and receive Caesar's money among yourselves, and to admit that to be the instrument of your commerce. But, having granted this by a common consent, you are concluded by your own act, and, no doubt, you ought to give tribute to him who furnished you with this convenience for your trade, protects you in it, and lends you the sanction of his authority for the value of your money. You must therefore render to Caesar the things that are Caesar's. In civil things you ought to submit to the civil powers, and so, if Caesar protects you in your civil rights by laws and the administration of justice, you ought to pay him tribute; but in sacred things God only is your King. You are not bound to be of Caesar's religion; you must render to God the things that are God's, must worship and adore him only, and not any golden image that Caesar sets up;" and we must worship and adore him in such way as he had appointed, and not according to the inventions of Caesar. It is God only that has authority to say My son, give me thy heart.
V. The confusion they were hereby put into, Luk 20:26. 1. The snare is broken; They could not take hold of his words before the people. They could not fasten upon any thing wherewith to incense either the governor or the people against him. 2. Christ is honoured; even the wrath of man is made to praise him. They marvelled at his answer, it was so discreet and unexceptionable, and such an evidence of that wisdom and sincerity which make the face to shine. 3. Their mouths are stopped; they held their peace. They had nothing to object, and durst ask him nothing else, lest he should shame and expose them.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 20–26. Public domain.
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Justin MartyrAD 165
The First Apology, Chapter XVII
And everywhere we, more readily than all men, endeavour to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, "Tell Me, whose image does the coin bear?" And they said, "Caesar's." And again He answered them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgment. But if you pay no regard to our prayers and frank explanations, we shall suffer no loss, since we believe (or rather, indeed, are persuaded) that every man will suffer punishment in eternal fire according to the merit of his deed, and will render account according to the power he has received from God, as Christ intimated when He said, "To whom God has given more, of him shall more be required."
Titus of Bostra (as quoted by Aquinas, AD 1274)AD 378
Catena Aurea by Aquinas
As if He said, With your words ye tempt me, obey me in works. Ye have indeed Cæsar's image, ye have undertaken his offices, to him therefore give tribute, to God fear. For God requireth not money, but faith.
Ambrose of Milan (as quoted by Aquinas, AD 1274)AD 397
Catena Aurea by Aquinas
Our Lord here teaches us, how cautious we ought to be in our answers to heretics or Jews; as He has said elsewhere, Be ye wise as serpents (Mat. 10:16).
Be unwilling then, if thou wouldest not offend Cæsar, to possess worldly goods. And thou rightly teachest, first to render the things which be Cæsar's. For no one can be the Lord's unless he has first renounced the world. Oh most galling chain! To promise to God, and pay not. Far greater is the contract of faith than that of money.
Ambrose of MilanAD 397
EXPOSITION OF THE GOSPEL OF LUKE 9.35
When they questioned him about the penny, he asks about the image, because there is one image of God and another image of the world. The apostle also admonishes us, “As we have borne the image of the earthly, let us bear also the image of the heavenly.” Christ does not have the image of Caesar, because he is the image of God. Peter does not have the image of Caesar, because he said, “We have left all things, and have followed you.” The image of Caesar is not found in James and John, because they are the Sons of Thunder. It is found in the sea, where there are dragons with crushed heads upon the water. The large dragon itself, with its head broken, is given there as food to the Ethiopian people. If he did not have the image of Caesar, why did he pay the tax? He did not give from his own but gave back to the world what was of the world. If you would not be indebted to Caesar, do not possess what belongs to the world. You have wealth; therefore you are indebted to Caesar. If you want to owe nothing to an earthly king, leave all that you have and follow Christ.
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 135
What do they say? "Teacher, we know that you speak and teach rightly, nor do you accept persons but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not?" O what polluted dishonesty! The God of all certainly wanted Israel to be exempt from human rule. They trampled under foot the divine laws and totally despised the commandment given to them. They committed themselves to their own devices. They therefore fell under the hand of those who at that time ruled over them. They also imposed on them tribute, tax and the yoke of an unaccustomed slavery. The prophet Jeremiah also lamented over Jerusalem as though it had already suffered this fate, saying, "How lonely sits the city that was full of people! How like a widow has she become, she that was great among the nations! She who was a princess among the cities has become a vassal."It therefore says that their object was to deliver him to the authority of the governor, because they expected that they would hear him say, certainly and without doubt, that it was not lawful to give tribute to Caesar.
Bede (as quoted by Aquinas, AD 1274)AD 735
Catena Aurea by Aquinas
And so by seeking to slay Him, they proved the truth of what He had said in the parable. For He Himself is the Heir, whose unjust death He said was to be punished. They are the wicked husbandmen who sought to kill the Son of God. This also is daily committed in the Church when any one, only in name a brother, is ashamed or afraid, because of the many good men with whom he lives, to break into that unity of the Church's faith and peace which he abhors. And because the chief priests sought to lay hold of our Lord but could not by themselves, they tried to accomplish it by the hands of the governor; as it follows, And they watched him, &c.
This smooth and artful question was to entice the answerer to say that he fears God rather than Cæsar, for it follows, Neither acceptest thou the person of any, but teachest the way of God truly. This they say, to entice Him to tell them that they ought not to pay tribute, in order that the servants of the guard, (who according to the other Evangelists are said to have been present,) might immediately upon hearing it seize Him as the leader of a sedition against the Romans. And so they proceed to ask, Is it lawful to give tribute to Cæsar, or not? For there was a great division among the people, some saying that for the sake of security and quiet, seeing that the Romans fought for all, they ought to pay tribute; while the Pharisees, on the contrary, declared, that the people of God who gave tithes and first fruits, ought not to be subject to the law of man.
Let those who impute the question of our Saviour to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to their words; for it follows, They answered and said, Cæsar's. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Cæsar, from the first Caius Cæsar. But from their answer our Lord easily solves the question, for it follows, And he said unto them, Render unto Cæsar the things which be Cœsar's, and unto God the things which be God's.
Render also to God the things which be God's, that is to say, tithes, first fruits, offerings, and sacrifices.
Now they who ought rather to have believed such great wisdom, marvelled that in all their cunning they had found no opportunity of catching Him. As it follows, And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
BedeAD 735
On the Gospel of Luke
And they questioned him, saying: Master, we know that you speak and teach rightly, and do not show partiality, but teach the way of God in truth. Is it lawful for us to give tribute to Caesar, or not? The flattering and deceitful question provokes the respondent to fear God more than Caesar, and to say that tributes should not be paid, so that immediately the governor's officers, who are recorded to have been present according to other evangelists, could hold him as a leader of sedition against the Romans.
Theophylact of Ohrid (as quoted by Aquinas, AD 1274)AD 1107
Catena Aurea by Aquinas
They laid snares for our Lord, but got their own feet entangled in them. Listen to their cunning, And they asked Him, saying, Master, we know that thou sayest and teachest rightly.
Therefore it was intended, in case He said they ought to give tribute to Cæsar, that He should be accused by the people, as placing the nation under the yoke of slavery, but if He forbade them to pay the tax, that they should denounce Him as a stirrer up of divisions to the governor. But He escapes their snares, as it follows, Perceiving their craftiness, he said unto them, Why tempt ye me? show me a penny. Whose image and superscription has it?
And observe that He said not, give, but return. For it is a debt. Thy prince protects thee from enemies, renders thy life tranquil. Surely then thou art bound to pay him tribute. Nay, this very piece of money which thou bringest thou hast from him. Return then to the king the king's money. God also has given thee understanding and reason, make then a return of these to Him, that thou mayest not be compared to the beasts, but in all things mayest walk wisely.
This was their main object, to rebuke Him before the people, which they were unable to do because of the wonderful wisdom of His answer.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Luke 20:21 captures a pivotal moment of deceptive flattery and veiled hostility, as religious leaders, disguised as sincere inquirers, attempt to trap Jesus with a politically charged question. Their opening statement, though seemingly commendatory, is a calculated maneuver designed to force Jesus into a dilemma regarding His allegiance, while paradoxically acknowledging His profound integrity, impartial teaching, and authentic revelation of God's truth.
CONTEXT
Literary Context: This verse is situated within a series of confrontations between Jesus and the religious authorities in Jerusalem during His final week before the crucifixion. Immediately preceding this, Jesus had delivered the Parable of the Wicked Husbandmen, which clearly indicted the chief priests and scribes as those who rejected God's messengers and would ultimately reject His Son. This parable enraged them, as they "perceived that he had spoken this parable against them" (Luke 20:19). Consequently, they sought to arrest Him but feared the people. Instead, they sent "spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor" (Luke 20:20). Verse 21 is the opening gambit of these spies, setting the stage for the infamous question about paying taxes to Caesar.
Historical & Cultural Context: The setting is Jerusalem under Roman occupation. The Jewish people harbored deep resentment towards Roman rule, particularly the imposition of taxes. Paying taxes to Caesar was a highly contentious issue, viewed by many zealous Jews as a betrayal of God's sovereignty over Israel. The religious leaders, specifically the chief priests and scribes, were caught between maintaining their authority among the Jewish populace and avoiding direct confrontation with the Roman authorities. By asking Jesus about taxes, they aimed to corner Him: if He said "yes," He would alienate the Jewish masses who opposed Roman taxation; if He said "no," He could be accused of sedition and handed over to the Roman governor, Pilate, for treason. This was a common tactic used by the authorities to discredit or eliminate perceived threats to their power or the Roman order.
Key Themes: This verse contributes to several overarching themes in Luke's Gospel and the broader biblical narrative. Firstly, it highlights the theme of deception and hypocrisy, as the religious leaders employ flattery and pretense to achieve their malicious aims, contrasting sharply with Jesus' radical honesty. Secondly, it underscores Jesus' divine wisdom and discernment, as He sees through their cunning trap and responds with unparalleled insight, demonstrating His ability to navigate complex ethical and political dilemmas. Thirdly, the spies' grudging acknowledgment of Jesus' impartiality ("neither acceptest thou the person [of any]") and His truthful teaching of "the way of God" points to Jesus' unwavering integrity and divine authority. This aligns with the biblical principle that God Himself "is no respecter of persons" (Acts 10:34), and that Jesus embodies the very truth of God.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:21 is rich with Irony. The very individuals who are plotting to destroy Jesus begin by praising His integrity and truthfulness. Their words, intended to deceive, inadvertently highlight the very qualities that make Jesus distinct and powerful. This creates a stark contrast between their outward pretense of respect and their inward malicious intent. Furthermore, the verse employs Flattery as a primary rhetorical strategy. The spies' effusive praise is not genuine admiration but a calculated attempt to manipulate Jesus into a false sense of security, hoping He will drop His guard and speak carelessly. The phrase "neither acceptest thou the person [of any]" is an example of a common Idiom in biblical Greek (lambánō prósōpon), which means to show partiality. Its inclusion here underscores Jesus' reputation for impartiality, even among His adversaries.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly connects to the biblical theme of divine impartiality and the nature of truth. The spies' reluctant acknowledgment that Jesus "acceptest not the person [of any]" echoes the Old Testament principle that God Himself "regardeth not persons, nor taketh reward" (Deuteronomy 10:17). This divine characteristic is perfectly embodied in Jesus, who consistently ministered to all, regardless of social status, wealth, or religious background. His teaching "the way of God truly" further underscores His role as the ultimate revealer of divine truth, a truth that stands in stark contrast to the deceptive tactics of His accusers. This encounter serves as a powerful reminder that genuine truth and integrity often provoke opposition from those who operate in darkness and deceit.
REFLECTION AND APPLICATION
Luke 20:21 offers profound insights into human nature, the nature of truth, and the character of Christ. It challenges us to cultivate discernment, recognizing that not all praise is genuine, and that manipulative intentions can hide behind seemingly respectful words. Just as Jesus saw through the spies' flattery, we are called to develop spiritual discernment, relying on the Holy Spirit to help us perceive the true motives behind words and actions. Furthermore, this verse calls us to embody the impartiality that Jesus exemplified. In a world often driven by status, wealth, and power, believers are commissioned to treat all people with dignity and respect, showing no favoritism based on external circumstances. Our teaching and living should reflect "the way of God truly," upholding biblical truth with integrity and authenticity, even when it is unpopular or costly. This means living consistently with our faith, allowing God's truth to guide our interactions and decisions, and standing firm against the pressures of compromise or deception.
Questions for Reflection
FAQ
Why did the religious leaders begin with flattery instead of directly asking their question?
Answer: The religious leaders, specifically the chief priests and scribes, began with flattery as a calculated psychological tactic. As described in Luke 20:20, they sent "spies, which should feign themselves just men, that they might take hold of his words." Their goal was to trap Jesus, not to genuinely learn from Him. By praising His integrity, impartial teaching, and truthfulness, they aimed to disarm Him, make Him feel comfortable, and perhaps encourage Him to speak openly and without caution. They hoped that by acknowledging His respected public image, Jesus would be more likely to give a direct, compromising answer to their subsequent question about paying taxes to Caesar, thus providing them with grounds for accusation, either to the Roman authorities or the Jewish populace.
CHRIST-CENTERED FULFILLMENT
Luke 20:21, though spoken by Jesus' adversaries, inadvertently highlights key aspects of His divine person and mission, finding profound Christ-centered fulfillment. The spies' acknowledgment that Jesus "teachest the way of God truly" points to Him as the ultimate revelation of God's truth. Jesus is not merely a teacher of the way, but He declared, "I am the way, the truth, and the life: no man cometh unto the Father, but by me" (John 14:6). He embodies the very truth He proclaims. Furthermore, their admission that He "neither acceptest thou the person [of any]" foreshadows His impartial grace and redemptive work. Jesus' ministry consistently demonstrated that He came "not to call the righteous, but sinners to repentance" (Luke 5:32), showing no favoritism based on social status, ethnicity, or past sins. His ultimate act of impartiality was offering His life as a ransom for all, "that whosoever believeth in him should not perish, but have everlasting life" (John 3:16). Thus, the qualities grudgingly recognized by His enemies in Luke 20:21 are perfectly fulfilled in the person and saving work of Christ, the impartial and truthful Savior of the world.