TRV
Translation
King James Version
Shew me a penny. Whose image and superscription hath it? They answered and said, Caesar's.
Complete Jewish Bible
“Show me a denarius! Whose name and picture does it have?” “The Emperor’s,” they replied.
Berean Standard Bible
“Show Me a denarius. Whose image and inscription are on it?” “Caesar’s,” they answered.
American Standard Version
Show me a denarius. Whose image and superscription hath it? And they said, Cæsar’s.
World English Bible Messianic
Show me a denarius. Whose image and inscription are on it?” They answered, “Caesar’s.”
Geneva Bible (1599)
Shew me a penie. Whose image and superscription hath it? They answered, and sayd, Cesars.
Young's Literal Translation
shew me a denary; of whom hath it an image and superscription?' and they answering said, `Of Caesar:'
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In the KJVVerse 25,804 of 31,102
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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."
Origen of AlexandriaAD 253
HOMILY ON THE GOSPEL OF LUKE 39.4-6
Some people think that the Savior spoke on a single level when he said, "Give to Caesar what belongs to Caesar"—that is, "pay the tax that you owe." Who among us disagrees about paying taxes to Caesar? The passage therefore has a mystical and secret meaning.There are two images in humanity. One he received from God when he was made, in the beginning, as Scripture says in the book of Genesis, "according to the image and likeness of God." The other image is of the earth. Man received this second image later. He was expelled from Paradise because of disobedience and sin after the "prince of this world" had tempted him with his enticements. Just as the coin, or denarius, has an image of the emperor of this world, so he who does the works of "the ruler of the darkness" bears the image of him whose works he does. Jesus commanded that that image should be handed over and thrown away from our face. He wills us to take on that image, according to which we were made from the beginning, according to God's likeness. It then happens that we give "to Caesar what belongs to Caesar, and to God what is God's." Jesus said, "Show me a coin." For "coin," Matthew wrote "denarius." When Jesus had taken it, he said, "Whose inscription does it have?" They answered and said, "Caesar's." And he said to them in turn, "Give to Caesar what is Caesar's, and to God what is God's."
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.
Augustine of HippoAD 430
SERMON 308A.7
These same enemies saw the miracles of the Lord, and they said, "Tell us by what authority you are doing these things." They questioned him with hostile intentions, so that if he admitted what his authority was, they could hold him as guilty of blaspheming. He acted in the same way as over the coin, when they wanted to accuse him falsely. If he said, "Let tribute be paid to Caesar," it would be as though he had cursed the people of the Jews, making them subject and tributary to a foreign power. If he had said, "It should not be paid," they could trump up a charge against him before Caesar's friends and administrators that he was forbidding its payment. He, though, said, "Show me a coin. Whose image and inscription does it carry?" They answered, "Caesar's." He said, "So pay to Caesar what is Caesar's, and to God what is God's." That amounts to saying, "If Caesar can require his image in a coin, cannot God require his image in a human being?"
Cyril of AlexandriaAD 444
COMMENTARY ON LUKE, HOMILY 135
How did Christ overcome their craftiness? "Show me," he says, "a denarius." When they showed it to him, he asks, "Whose image and superscription are on it?" They said, "Caesar's." What did Christ answer to that? "Give to Caesar the things that are Caesar's, and to God the things that are God's." Those who have the office to govern impose a tribute of money on their subjects. God does not require of us anything corruptible and temporary. He rather requires willing obedience, submission, faith, love and the sweet fragrance of good works.
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
They answered and said: Caesar's. And he said to them: Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. Let us not think of Caesar as Augustus but as Tiberius, his stepson, who succeeded in the place of his stepfather, under whom the Lord also suffered. All Roman kings from the first Gaius Caesar, who had seized the empire, were called Caesars. Moreover, when he says: Render unto Caesar the things which are Caesar's, let us understand it to mean the coin, the tribute, and the money, and unto God the things that are God's: tithes, firstfruits, offerings, and sacrifices. Just as he himself pays the tribute for himself and Peter, and renders unto God the things that are God's, fulfilling the will of the Father. Alternatively: Render unto Caesar the things which are Caesar's, and unto God the things that are God's; just as Caesar demands from you the impression of his image, so too does God, so that just as the coin is given to Caesar, so too the soul should be given to God, illuminated and imprinted with his visage. Hence the Psalmist: "The light of your face has been imprinted upon us, O Lord" (Psalm 4). For this light is the whole of man, and the true good, which is perceived not by the eyes but by the mind. He said “imprinted upon us”, as a denarius is imprinted with the image of the king. For man was made in the image and likeness of God, which he corrupted by sinning. Therefore, his true and eternal good is to be imprinted anew through rebirth.
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 20:24 captures a pivotal moment where Jesus, confronted by religious leaders attempting to ensnare Him with a question about paying taxes to Caesar, masterfully turns their trap into a profound lesson. By requesting a Roman coin and inquiring about its image and superscription, Jesus exposes the hypocrisy of His questioners and sets the stage for His iconic teaching on the dual responsibilities of allegiance to both earthly authorities and divine sovereignty, demonstrating His unparalleled wisdom and discernment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
This passage employs several powerful literary devices. The most prominent is Socratic Method, where Jesus responds to a question with a counter-question, forcing His interlocutors to arrive at the answer themselves and expose their own premises. This technique highlights Jesus' intellectual superiority and pedagogical genius. Symbolism is also central, as the Roman denarius functions as a potent symbol of earthly authority, economic control, and the pervasive influence of the Roman Empire. The image and superscription on the coin are further symbolic elements, representing ownership and the claim of sovereignty. There is also a strong element of Irony, as the very individuals attempting to trap Jesus are compelled to provide the answer that undergirds His subsequent teaching, thus inadvertently validating His wisdom and exposing their own craftiness.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:24 serves as a foundational text for understanding the Christian's relationship to civil authority and the concept of dual citizenship. Theologically, it underscores the principle that earthly governments possess a legitimate, divinely permitted sphere of authority, as evidenced by their ability to mint currency and levy taxes. However, this authority is not absolute; it is subordinate to God's ultimate sovereignty. The coin bearing Caesar's image implicitly contrasts with humanity, which bears the image of God (Genesis 1:27). This distinction sets the stage for Jesus' famous "render unto Caesar... and unto God" statement, emphasizing that while we have obligations to the state, our ultimate allegiance, worship, and very being belong to God, in whose image we are made. This passage calls believers to discerning participation in society, honoring legitimate authority without compromising their primary devotion to the Creator.
REFLECTION AND APPLICATION
Luke 20:24, read in conjunction with Jesus' subsequent teaching, offers profound insights for contemporary believers navigating the complexities of civic engagement and spiritual allegiance. It challenges us to reflect on the various "images and superscriptions" that claim our attention and devotion in the modern world—be it national identity, political ideologies, economic systems, or cultural trends. Just as the Jewish leaders were forced to acknowledge Caesar's mark on the coin, we are called to discern what bears the mark of human authority and what truly belongs to God. This passage encourages us to be wise and discerning in our interactions with the world, understanding its systems without being conformed to them. It reminds us that while we are to be responsible citizens, fulfilling our civic duties, our ultimate identity and deepest loyalty are to God, whose image we bear. Our lives should reflect His character and kingdom values above all else, demonstrating wisdom, integrity, and a clear understanding of our primary allegiance.
Questions for Reflection
FAQ
Why did Jesus ask for a coin instead of directly answering the question about paying taxes?
Answer: Jesus asked for a coin as a brilliant strategic move to expose the hypocrisy of His questioners and shift the focus of the debate. By asking them to produce the coin, He forced them to reveal their own complicity in using Roman currency, which bore the very symbols of the authority they were trying to trap Him with. This act immediately put them on the defensive and provided a tangible object lesson for His subsequent teaching in Luke 20:25, allowing Him to deliver a profound theological truth about dual allegiance without falling into their political trap.
CHRIST-CENTERED FULFILLMENT
Luke 20:24, while seemingly a simple exchange about a coin, profoundly foreshadows and affirms the Christ-centered reality of ultimate authority. Jesus, the one who asks "Whose image and superscription hath it?", is Himself the very image of the invisible God, the one in whom all the fullness of God dwells. The coin bears Caesar's image, signifying his temporal dominion, but Jesus, by His very being and mission, reveals that all creation bears the imprint of God's design and ultimately belongs to Him. His wise discernment in this encounter demonstrates His divine sovereignty over all earthly powers and systems. The question about the coin's ownership points to a deeper truth: just as the coin belongs to Caesar because it bears his image, humanity, created in the image and likeness of God, ultimately belongs to God. Jesus, through His life, death, and resurrection, perfectly fulfills the command to "render unto God the things that are God's," offering Himself as the ultimate sacrifice and reclaiming humanity for God. He is the true King, whose kingdom is not of this world, yet He holds all authority in heaven and on earth (Matthew 28:18). Thus, the penny's image points us to the glorious reality that Christ is the supreme authority, to whom all allegiance is ultimately due, and through whom we are restored to bear God's image truly.