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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Mark 12:13–17. His two-level outline is real structure in the source text, so it is rendered as structure.
When the enemies of Christ, who thirsted for his blood, could not find occasion against him from what he said against them, they tried to ensnare him by putting questions to him. Here we have him tempted, or attempted rather, with a question about the lawfulness of paying tribute to Caesar. We had this narrative, Mat 22:15.
I.The persons they employed were the Pharisees and the Herodians, men that in this matter were contrary to one another, and yet concurred against Christ, Mar 12:13. The Pharisees were great sticklers for the liberty of the Jews, and, if he should say, It is lawful to give tribute to Caesar, they would incense the common people against him, and the Herodians would, underhand, assist them in it. The Herodians were great sticklers for the Roman power, and, if he should discountenance the paying of tribute to Caesar, they would incense the governor against hum, yea, and the Pharisees, against their own principles, would join with them in it. It is no new thing for those that are at variance in other things, to join in a confederacy against Christ.
II.The pretence they made was, that they desired him to resolve them a case of conscience, which was of great importance in the present juncture; and they take on them to have a high opinion of his ability to resolve it, Mar 12:14. They complimented him at a high rate, called him Master, owned him for a Teacher of the way of God, a Teacher of it in truth, one who taught what was good, and upon principles of truth, who would not be brought by smiles or frowns to depart a step from the rules of equity and goodness; "Thou carest for no man, nor regardest the person of men, thou art not afraid of offending either the jealous prince on one hand, or the jealous people on the other; thou art right, and always in the right, and dost in a right manner declare good and evil, truth and falsehood." If they spoke as they thought concerning Christ, when they said, We know that thou art right, their persecuting him, and putting him to death, as a deceiver, was sin against knowledge; they knew him, and yet crucified him. However, a man's testimony shall be taken most strongly against himself, and out of their own mouths are they judged; they knew that he taught the way of God in truth, and yet rejected the counsel of God against themselves. The professions and pretences of hypocrites will be produced in evidence against them, and they will be self-condemned. But if they did not know or believe it, they lied unto God with their mouth, and flattered him with their tongue.
III.The question they put was, Is it lawful to give tribute to Caesar, or not? They would be thought desirous to know their duty.
As a nation that did righteousness, they ask of God the ordinances of justice, when really they desired nothing but to know what he would say, in hopes that, which side soever he took of the question, they might take occasion from it to accuse him. Nothing is more likely to ensnare ministers, than bringing them to meddle with controversies about civil rights, and to settle land-marks between the prince and the subject, which it is fit should be done, while it is not at all fit that they should have the doing of it. They seemed to refer the determining of this matter to Christ; and he indeed was fit to determine it, for by him kings reign, and princes decree justice; they put the question fairly, Shall we give, or shall we not give? They seemed resolved to stand to his award; "If thou sayest that we must pay tribute, we will do it, thou we be made beggars by it. If thou sayest that we must not, we will not, though we be made traitors for it." Many seemed desirous to do it; as those proud men, Jer 42:20.
IV.Christ determined the question, and evaded the snare, by referring them to their national concessions already made, by which they were precluded from disputing this matter, Mar 12:15-17. He knew their hypocrisy, the malice that was in their hearts against him, while with their mouth they showed all this love. Hypocrisy, though ever so artfully managed, cannot be concealed from the Lord Jesus. He sees the potsherd that is covered with the silver dross. He knew they intended to ensnare him, and therefore contrived the matter so as to ensnare them, and to oblige them by their own words to do what they were unwilling to do, which was, to pay their taxes honestly and quietly, and yet at the same time to screen himself against their exceptions. He made them acknowledge that the current money of their nation was Roman money, had the emperor's image on one side, and his superscription on the reverse; and if so,
1.Caesar might command their money for the public benefit, because he had the custody and conduct of the state, wherein he ought to have his charges borne; Render to Caesar the things that are Caesar's. The circulation of the money is from him as the fountain, and therefore it must return to him. As far as it is his, so far it must be rendered to him; and how far it is his, and may be commanded by him, is to be judged by the constitution of the government, according as it is, and hath settled the prerogative of the prince and the property of the subject.
2.Caesar might not command their consciences, nor did he pretend to it; he offered not to make any alteration in their religion. "Pay your tribute, therefore, without murmuring or disputing, but be sure to render to God the things that are God's." Perhaps he referred to the parable he had just now put forth, in which he had condemned them for not rendering the fruits to the Lord of the vineyard, Mar 12:2. Many that seem careful to give to men their due, are in no care to give God the glory due to his name; whereas our hearts and best affections are as much due to him as ever rent was to a landlord, or tribute to a prince. All that heard Christ, marvelled at the discretion of his answer, and how ingenuously he avoided the snare; but I doubt none were brought by it, as they ought to be, to render to God themselves and their devotions. Many will commend the wit of a sermon, that will not be commanded by the divine laws of a sermon.
Historical interpretation
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For they questioned Him with honied words, and they surrounded Him as bees, who carry honey in their mouth, but a sting in their tail.
Render to Cæsar the money bearing his image, which is collected for him, and render yourselves willingly up to God, for the light of thy countenance, O Lord, and not of Cæsar's, is stamped upon us. (Ps 4:7. Vulg.)
They were breathing anger, and straining to plot against him, while they feigned respect.
And they sent to him some of the Pharisees and Herodians, to catch him in his words. The Herodians are said to be soldiers of Herod the tetrarch, who was also at that time in Jerusalem, and in scorning and mocking the Lord, he agreed with Pilate and the Jews, as the evangelist Luke attests. Therefore, seeking to seize the Lord, the chief priests, scribes, and elders feared the crowd. And thus, since they could not do so by themselves, they attempted to accomplish it through the hands of earthly authority, so that they themselves might seem to be free of his death. For recently under Caesar Augustus, Judaea was subjected to the Romans when a census was celebrated throughout the whole world, and it had become tributary, and there was great sedition among the people, some saying that for the sake of security and peace, for which the Romans fought for all, tribute ought to be paid; but the Pharisees, who prided themselves on righteousness, contended otherwise, that the people of God, who paid tithes, and gave firstfruits, and all other things written in the law, ought not to be subject to human laws. The spark of this sedition grew so strong that after the resurrection of the Lord, the Romans pressed on and the native people, the kingdom, as well as that august temple with its religion, moreover even the light itself, chose rather to perish than to pay tribute.
(ubi sup.) The Chief Priests though they sought to take Him, feared the multitude, and therefore they endeavoured to effect what they could not do of themselves, by means of earthly powers, that they might themselves appear to be guiltless of His death; and therefore it is said, And they send, unto him certain of the Pharisees and of the Herodians, to catch him in his words.
(ubi sup.) But this bland and crafty question was intended to induce Him in His answer rather to fear God than Cæsar, and to say that tribute should not be paid, so that the Herodians immediately on hearing it might hold Him to be an author of sedition against the Romans; and therefore they add, And carest for no man: for thou regardest not the person of any.
(ubi sup.) A denarius was a piece of money, accounted equal to ten smaller coins, and bearing the image of Cæsar; wherefore there follows: And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar's. Let those who think that our Saviour asked the question through ignorance and not by an economy, learn from this that He might have known whose image it was; but He puts the question, in order to return them a fitting answer; wherefore there follows: And Jesus answering said unto them, Render unto Cæsar the things that are Cæsar's, and unto God the things that are God's.
(ubi sup.) That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God's, doing the will of His Father.
We have said elsewhere of the Herodians, that they were a certain new heresy, who said that Herod was the Christ, because the succession of the kingdom of Judah had failed. Others however say that the Herodians were the soldiers of Herod, whom the Pharisees brought as witnesses of the words of Christ, that they might take Him, and lead Him away. But observe how in their wickedness they wished to deceive Christ by flattery; for it goes on: Master, we know that thou art true.
So that thou wilt not honour Cæsar, that is, against the truth; therefore they add, But teachest the way of God in truth. Is it lawful to give tribute to Cæsar, or not? Shall we give, or shall we not give? For their whole plot was one which had a precipice on both sides, so that if He said that it was lawful to give tribute to Cæsar, they might provoke the people against Him, as though He wished to reduce the nation itself to slavery; but if He said, that it was not lawful, they might accuse Him, as though He was stirring up the people against Cæsar; but the Fountain of wisdom escaped their snares. Wherefore there follows: But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it. And they brought it.
As if He had said, Give what bears an image to him whose image it bears, that is, the penny to Cæsar; for we can both pay Cæsar his tribute, and offer to God what is His own.
The inevitable wants of our bodies is as Cæsar unto each of us; the Lord therefore orders that there should be given to the body its own, that is, food and raiment, and to God the things that are God's. It goes on: And they marvelled at him. They who ought to have believed, wondered at such great wisdom, because they had found no place for their craftiness.
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Summary
Mark 12:13 introduces a calculated attempt by the religious and political establishment to ensnare Jesus through deceptive questioning. Following His triumphant entry into Jerusalem and the cleansing of the temple, the Jewish leaders, unable to openly arrest Him due to His popularity, devise a cunning strategy. They dispatch an unlikely alliance of Pharisees and Herodians, whose theological and political differences were profound, with the singular malicious intent of trapping Jesus in His own words, thereby creating grounds for His arrest or condemnation. This verse sets the stage for Jesus' display of divine wisdom in the face of insidious opposition.
Context
Literary Context
Mark 12:13 is situated within a series of confrontations between Jesus and the Jewish religious authorities in Jerusalem, immediately following His triumphal entry and the cleansing of the temple in Mark 11. The preceding verses in Mark 11:27-33 describe the chief priests, scribes, and elders directly challenging Jesus' authority, to which Jesus responds with a counter-question about John the Baptist's baptism. Following this, Jesus tells the Parable of the Wicked Tenants in Mark 12:1-12, which clearly indicts the Jewish leaders. This parable intensifies their desire to seize Him, as noted in Mark 12:12, but their fear of the crowd prevents them. Thus, Mark 12:13 marks a shift from direct confrontation and parables to a more subtle, yet equally hostile, strategy of verbal entrapment.
Historical & Cultural Context
The Pharisees were a prominent Jewish religious sect known for their strict adherence to the Mosaic Law and the oral traditions, often viewing Roman occupation with disdain. The Herodians, conversely, were a political faction that supported the Herodian dynasty and, by extension, Roman rule, as the Herods maintained their power through Rome. These two groups were typically at odds, representing divergent theological and political ideologies within first-century Judaism. Their alliance against Jesus in Mark 12 underscores the profound threat they perceived Him to be. Jerusalem was under Roman occupation, and any statement that could be construed as seditious against Caesar or blasphemous against Jewish law could lead to severe consequences, including arrest and execution, which was precisely the goal of this trap.
Key Themes
This verse contributes to several major themes present throughout Mark's Gospel. One significant theme is the escalating opposition to Jesus, demonstrating the growing hostility of the religious establishment as Jesus' ministry progresses and His claims become clearer. Another is the divine wisdom of Jesus, as the verse sets the stage for Jesus' unparalleled ability to navigate complex and malicious inquiries without falling into the carefully laid traps. The unlikely unity in hostility between the Pharisees and Herodians also highlights how disparate groups can set aside their differences to oppose a common perceived threat, revealing the depth of their animosity towards Jesus. This episode, alongside others in Mark 12, underscores the theme of testing and temptation, as Jesus is continually put to the test by those seeking to discredit Him.
Exposition and Analysis
Key Word Analysis
Plural of a derivative of Herod, referring to partisans of Herod. This term denotes a political faction loyal to the Herodian dynasty, which ruled parts of Palestine under Roman oversight. Their presence alongside the Pharisees, who were often anti-Herodian and anti-Roman, highlights the extraordinary nature of this alliance, forged solely out of a shared desire to eliminate Jesus.
From agra, meaning "to hunt" or "to catch by hunting." This verb vividly portrays the intent of the Pharisees and Herodians. It implies a deliberate, cunning, and predatory act, akin to setting a snare or trap for wild animals. It emphasizes that their approach was not a genuine inquiry but a malicious attempt to ensnare Jesus, to corner Him like prey.
Something said, including the thought; a topic, reasoning, or communication. In this context, it refers to Jesus' utterances, His teachings, or His responses. The intent was to find something in His speech that could be twisted into an accusation, either of sedition against Roman authority or blasphemy against Jewish law, thereby providing grounds for His arrest and condemnation.
Verse Breakdown
"¶ And they send unto him certain of the Pharisees and of the Herodians,"
This opening clause establishes the agents and their coordinated action. The "they" refers back to the chief priests, scribes, and elders mentioned in Mark 12:12, who, unable to seize Jesus directly, dispatch these representatives. The formation of "certain of the Pharisees and of the Herodians" is highly significant, as these two groups typically held opposing views. Their temporary alliance underscores the extreme nature of their shared opposition to Jesus, indicating that His presence and teachings were perceived as a grave threat to both religious and political establishments.
"to catch him in [his] words."
This phrase explicitly states the malicious purpose behind their mission. The Greek verb agreúō (to catch, to hunt) conveys a predatory intent. Their goal was not to learn or debate, but to find fault in Jesus' speech. They sought to elicit a statement from Him that could be used as an accusation, either to denounce Him to the Roman authorities as a rebel (e.g., if He forbade paying taxes to Caesar) or to condemn Him under Jewish law as a blasphemer or false prophet (e.g., if He denied the authority of the Temple or Torah). This reveals the cunning and deceptive nature of their attack.
Literary Devices
Mark 12:13 employs several literary devices to heighten the drama and underscore the nature of the opposition to Jesus. Irony is present in the unlikely alliance between the Pharisees and Herodians; groups with deep-seated theological and political differences unite solely out of their shared animosity towards Jesus. This highlights the profound threat Jesus posed to all established powers. The phrase "to catch him in his words" uses vivid imagery, evoking the metaphor of a hunter setting a snare or trap for prey. This predatory imagery emphasizes the malicious, cunning, and deceptive intent of Jesus' adversaries, portraying them not as genuine seekers of truth but as those seeking to destroy. Furthermore, the verse serves as an instance of foreshadowing, setting the stage for the subsequent verbal tests Jesus will face, culminating in His arrest and trial, where His words will indeed be twisted against Him.
Theological and Thematic Connections
Mark 12:13 is a crucial moment that illuminates the depth of human opposition to divine truth and wisdom. Theologically, it underscores the spiritual blindness and hardened hearts of those who, despite witnessing Jesus' miracles and hearing His teachings, chose to scheme against Him rather than believe. The alliance between the Pharisees and Herodians, disparate in their ideologies but united in their hostility, serves as a powerful illustration of how the world, in its various forms, can conspire against God's anointed one. This incident highlights the truth that genuine faith is not merely intellectual assent but a submission of the heart, which these leaders lacked. It also sets the stage for Jesus' demonstration of divine wisdom, proving that no human trap can ensnare the Son of God.
Reflection and Application
Mark 12:13 offers profound insights for believers navigating a world often hostile to the truth of the Gospel. It serves as a potent reminder that opposition to Christ and His followers can manifest not only through overt persecution but also through subtle, cunning, and manipulative tactics. We are called to cultivate discernment, recognizing that not every question or challenge is born of genuine curiosity; some may be designed to trap, discredit, or undermine our faith. Just as Jesus relied on divine wisdom to navigate the snares laid for Him, so too must we, through prayer and reliance on the Holy Spirit, seek God's guidance when faced with difficult or manipulative situations. This passage encourages us to stand firm in our convictions, speak truth with grace, and trust that God's wisdom will always prevail over human cunning, even when unholy alliances form against righteousness.
Questions for Reflection
FAQ
Why did the Pharisees and Herodians, who were usually enemies, unite against Jesus?
The Pharisees and Herodians, despite their significant theological and political differences, united against Jesus because they both perceived Him as a profound threat to their respective spheres of influence and power. The Pharisees, strict adherents to Jewish law and tradition, saw Jesus as undermining their authority and interpretations, especially with His teachings on the Sabbath and His claims of divine authority. The Herodians, who supported the Roman-backed Herodian dynasty, likely viewed Jesus as a potential revolutionary figure who could destabilize the political order and attract unwanted Roman attention, thus jeopardizing their favored status. Their shared goal of eliminating Jesus, who challenged both their religious and political establishments, temporarily superseded their usual animosities. This unusual alliance highlights the extraordinary nature of the threat Jesus posed to the status quo.
Christ-Centered Fulfillment
Mark 12:13, depicting the cunning attempt to ensnare Jesus, ultimately highlights His perfect wisdom and sovereign control, foreshadowing His ultimate triumph over all opposition. While His adversaries sought to "catch Him in His words," Jesus, as the very Word made flesh, could not be trapped by human schemes. His subsequent responses, particularly to the question about paying taxes to Caesar in Mark 12:17, demonstrate a wisdom that transcends earthly categories, revealing divine insight that silences His accusers. This moment prefigures the trials of Jesus, where His words would indeed be twisted against Him, leading to His crucifixion. Yet, even in this, Jesus remained in control, fulfilling the prophetic narrative of the Suffering Servant who, though unjustly condemned, offers Himself as the ultimate sacrifice. His ability to navigate this treacherous interrogation without sin or error showcases Him as the perfect Lamb of God, whose wisdom and righteousness are unassailable, ultimately leading to His victory over sin and death, as celebrated in Philippians 2:9-11.