TRV
Translation
King James Version
And they could not take hold of his words before the people: and they marvelled at his answer, and held their peace.
Complete Jewish Bible
They were unable to trap him by anything he said publicly; indeed, amazed at his answer, they fell silent.
Berean Standard Bible
And they were unable to trap Him in His words before the people; and amazed at His answer, they fell silent.
American Standard Version
And they were not able to take hold of the saying before the people: and they marvelled at his answer, and held their peace.
World English Bible Messianic
They weren’t able to trap him in his words before the people. They marveled at his answer, and were silent.
Geneva Bible (1599)
And they could not reproue his saying before the people: but they marueiled at his answere, and helde their peace.
Young's Literal Translation
and they were not able to take hold on his saying before the people, and having wondered at his answer, they were silent.
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In the KJVVerse 25,806 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."
TertullianAD 220
On Monogamy
If, then, forasmuch as there is in the law a precept that a man is to take in marriage the wife of his brother if he have died without children, for the purpose of raising up seed to his brother; and this may happen repeatedly to the same person, according to that crafty question of the Sadducees; men for that reason think that frequency of marriage is permitted in other cases as well: it will be their duty to understand first the reason of the precept itself; and thus they will come to know that that reason, now ceasing, is among those parts of the law which have been cancelled.
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.
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 could not reproach his word before the people, and marveling at his answers they remained silent. They who ought to have believed because of such wisdom, wondered that their cunning in ensnaring had found no place.
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 20:26 powerfully concludes a confrontational exchange between Jesus and His religious adversaries, showcasing His unparalleled divine wisdom and their utter failure to ensnare Him. Despite their cunning attempts to trap Him with a politically charged question, Jesus's profound and balanced response left His opponents completely disarmed, unable to find fault or continue their accusations before the gathered crowd, leaving them astonished and silenced.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Luke 20:26 skillfully employs several literary devices to underscore the significance of the event. Irony is prominent, as the religious leaders, intending to trap Jesus with their cunning questions, are instead trapped by their own silence and astonishment. Their elaborate scheme backfires, revealing their own intellectual and spiritual bankruptcy in contrast to Jesus's divine wisdom. Contrast is also central, highlighting the stark difference between the malicious intent and limited human cunning of Jesus's adversaries and the pure, unassailable wisdom and authority of Jesus. The scene sets up a dramatic confrontation where human artifice is utterly defeated by divine truth. Furthermore, the phrase "held their peace" functions as a form of Understatement or Litotes, subtly conveying the profound impact of Jesus's answer; their silence is not merely a lack of words but a testament to their complete intellectual and rhetorical defeat. This moment also serves as Foreshadowing, hinting at Jesus's ultimate victory over all opposition, even death itself, through the power of His divine truth and authority.
THEOLOGICAL AND THEMATIC CONNECTIONS
Luke 20:26 serves as a powerful testament to the divine wisdom inherent in Jesus Christ, demonstrating His unique authority not only over human affairs but also over the very schemes of evil. His ability to navigate a seemingly impossible dilemma with an answer that simultaneously affirmed civic duty and spiritual allegiance reveals a truth that transcends earthly categories and exposes the futility of human attempts to trap God's Son. This moment underscores that Jesus's wisdom is not merely intellectual cleverness but a manifestation of His divine nature, a wisdom that is pure, peaceable, gentle, full of mercy, and without hypocrisy, as described in James 3:17. It illustrates the principle that "the wisdom of this world is foolishness with God" (1 Corinthians 3:19), and that no human counsel or cunning can prevail against the Lord's anointed.
REFLECTION AND APPLICATION
Luke 20:26 offers profound lessons for believers navigating a complex world. Jesus's example teaches us that wisdom from above is our greatest asset when faced with challenging questions, dilemmas, or even hostile interrogations. Rather than reacting defensively or with human cleverness, we are called to seek divine guidance, trusting that God can provide the perfect answer that disarms opponents and reveals deeper truth. This passage encourages us to cultivate discernment, recognizing that not every question demands a direct, unnuanced response, especially when the question's intent is malicious. Like Jesus, we are to speak truth with grace and wisdom, understanding that our ultimate allegiance is to God, even as we fulfill our responsibilities as citizens of earthly kingdoms. This dual citizenship requires a balanced perspective, allowing us to live faithfully in both realms without compromising our primary devotion to Christ.
Questions for Reflection
FAQ
Why were the religious leaders unable to "take hold of" Jesus's words?
Answer: The religious leaders were unable to "take hold of" Jesus's words because His answer was perfectly balanced and utterly unassailable. Their question about paying tribute to Caesar was designed as a trap: a "yes" would alienate the Jewish people who resented Roman occupation, and a "no" would be seditious against Rome, leading to His arrest. Jesus's response, "Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's" (Luke 20:25), masterfully affirmed both civic duty and spiritual obligation without contradiction. It left no room for legal accusation or popular discrediting, thus disarming their trap completely.
What does their "marvelling" and "holding their peace" reveal about Jesus?
Answer: Their "marvelling" (astonishment) and "holding their peace" (silence) reveal the extraordinary nature of Jesus's wisdom and authority. It signifies that His answer was not merely clever or evasive, but profoundly true and insightful, transcending their human cunning. Even His hostile opponents, despite their desire to entrap Him, were forced to acknowledge the brilliance and unassailability of His words. This outcome underscores Jesus's divine discernment and His unparalleled ability to speak truth that silences all opposition, confirming His unique status as the Son of God. It echoes other instances where His teaching left people astonished, such as in Matthew 7:28.
How does Jesus's wisdom here apply to believers today?
Answer: Jesus's wisdom in Luke 20:26 provides a powerful model for believers today. It teaches us to seek divine wisdom when facing complex ethical, social, or political dilemmas, rather than relying solely on human ingenuity or reacting impulsively. His example encourages us to speak truth with discernment and grace, understanding that a wise and balanced response can often disarm hostility and reveal a deeper reality. Furthermore, it reminds us of our dual citizenship – in earthly society and in God's Kingdom – calling us to fulfill our civic duties while prioritizing our ultimate allegiance to God, living out our faith with integrity and wisdom in all spheres of life, as encouraged in Colossians 4:5-6.
CHRIST-CENTERED FULFILLMENT
Luke 20:26 is far more than a mere account of Jesus's cleverness; it is a profound revelation of His divine nature and His ultimate triumph. The wisdom displayed here is not simply human sagacity but the very wisdom of God incarnate, in whom "are hidden all the treasures of wisdom and knowledge" (Colossians 2:3). The religious leaders' inability to "take hold of his words" foreshadows the futility of all human and demonic attempts to thwart God's redemptive plan through Christ. Just as their schemes were silenced, so too will every opposing voice and power ultimately be silenced before the authority of the Risen Lord. This moment reflects Jesus as the living Word (John 1:1-5), whose words are spirit and life, and whose truth cannot be trapped or defeated. His ultimate victory over sin and death on the cross, and His subsequent resurrection, demonstrate that all earthly powers and principalities are subject to Him (Ephesians 1:20-23). The silence of His adversaries in this verse anticipates the day when "every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father" (Philippians 2:10-11). Thus, Luke 20:26 is a microcosm of Christ's ultimate victory over all opposition, securing salvation for those who trust in His unassailable wisdom and authority.