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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.)
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."
Those coming said to him: Teacher, we know that you are truthful, and do not care about anyone. For you do not look at the face of man, but teach the way of God in truth. Is it lawful to give tribute to Caesar, or not? This flattering and deceitful question provokes the respondent, so that he fears God more than Caesar, and says that tribute ought not to be paid, so that immediately the Herodians, hearing this, could seize him as the author of sedition against the Romans.
(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 12:14 captures a pivotal moment in Jesus' ministry, revealing the cunning and deceptive tactics employed by His adversaries. A delegation of Pharisees and Herodians approaches Jesus with feigned admiration, acknowledging His integrity and impartiality in teaching God's truth. Their elaborate flattery, however, masks a malicious intent: to ensnare Him with a politically charged question about the lawfulness of paying tribute to Caesar, forcing Him into a dilemma that would either alienate the Jewish populace or provoke Roman authorities. This verse sets the stage for Jesus' profound and divinely wise response, highlighting His unwavering commitment to truth amidst human schemes.
Context
Literary Context
Mark 12:14 is embedded within a series of intense confrontations between Jesus and various Jewish religious leaders during His final week in Jerusalem, just days before His crucifixion. This particular encounter immediately follows the Parable of the Wicked Tenants (Mark 12:1-12), which directly challenged the authority of these leaders and foreshadowed their rejection of God's Son. The alliance of Pharisees and Herodians, mentioned in Mark 12:13, is significant, as these groups were typically opposed to one another. The Pharisees generally resisted Roman rule and taxation, while the Herodians supported the Herodian dynasty and, by extension, Roman authority. Their unusual collaboration underscores the desperate and unified effort to discredit or condemn Jesus, setting up a "no-win" scenario. This episode then leads directly into Jesus' famous response regarding tribute and further theological discussions with the Sadducees and a scribe later in Mark 12.
Historical & Cultural Context
The historical backdrop is Roman-occupied Judea, a province under direct Roman rule since 6 AD. The "tribute to Caesar" refers specifically to the tributum capitis, or poll tax, a direct annual tax imposed by Rome on all adult males in conquered territories. This tax was a constant and deeply resented reminder of Roman subjugation, fueling nationalist and anti-Roman sentiments among many Jews. The question posed to Jesus was not merely economic but profoundly political and religious. If Jesus affirmed the tax, He risked alienating the Jewish populace who longed for liberation from Rome and saw the tax as a violation of their covenant with God. If He denied the tax, He could be accused of sedition against the Roman Empire, a capital offense that would provide His enemies with grounds for His arrest and execution. The scene unfolds in Jerusalem, likely within the temple precincts, during the Passover festival, a time of heightened religious and political tension.
Key Themes
This verse contributes significantly to several major themes within the Gospel of Mark and broader biblical theology. One prominent theme is Deception and Hypocrisy, as the questioners' flattering words are revealed to be a mere façade for their insidious plot to trap Jesus. Their praise for His truthfulness and impartiality ironically highlights their own lack of these qualities. Another key theme is Jesus' Authority and Divine Wisdom, demonstrated by His ability to discern their true motives and navigate their trap with unparalleled insight, as seen in His subsequent response in Mark 12:17. The passage also underscores Impartiality and Truthfulness, as the questioners, despite their malicious intent, accurately describe Jesus' character: He truly "regardest not the person of men" and "teaches the way of God in truth." This sets Him apart from human leaders swayed by favoritism or political expediency. Finally, the underlying tension between Earthly Authority and Divine Allegiance is introduced, foreshadowing Jesus' definitive teaching on the relationship between civic duty and ultimate devotion to God.
Exposition and Analysis
Key Word Analysis
This term, meaning "instructor" or "teacher," is used by the questioners to address Jesus. While seemingly respectful, their use of "Master" here is a calculated part of their deceptive flattery, aiming to disarm Jesus and appear genuinely interested in His teaching. It acknowledges His public reputation as a respected religious authority, even as they sought to undermine Him.
Referring to Jesus, this word signifies that He is "not concealing" or is "genuine." The Pharisees and Herodians acknowledge, perhaps begrudgingly, Jesus' integrity and authenticity. He is not swayed by external pressures or personal gain, a quality they ironically praise while themselves acting with deceit. This admission, though insincere, speaks volumes about Jesus' undeniable character.
The Greek phrase literally translates to "you do not look at the face of man." This is a powerful idiom signifying absolute impartiality and freedom from bias. It means Jesus does not show favoritism based on social status, wealth, power, or outward appearance. He judges and speaks truth based on divine principles, not human distinctions or political expediency. This characteristic, which the questioners correctly identify, is a hallmark of God Himself.
Verse Breakdown
"And when they were come, they say unto him, Master, we know that thou art true, and carest for no man:"
This opening clause details the arrival of the delegation and their initial, seemingly deferential address to Jesus. Their words are a carefully crafted piece of flattery, designed to establish a false sense of trust and respect. They acknowledge Jesus' reputation for integrity ("thou art true") and His independence from human influence or fear of consequences ("carest for no man"). This praise, while accurate in its description of Jesus' character, is entirely insincere, serving only as a preamble to their trap.
"for thou regardest not the person of men, but teachest the way of God in truth:"
This continues the deceptive praise, elaborating on Jesus' impartiality. The phrase "regardest not the person of men" emphasizes that Jesus does not show favoritism or bias based on one's social standing, wealth, or political affiliation. He treats all equally before God. The second part of the clause, "but teachest the way of God in truth," further acknowledges His divine authority and the authenticity of His teaching. They admit that His instruction is not based on human traditions or political agendas, but on the true path revealed by God, spoken with absolute veracity.
"Is it lawful to give tribute to Caesar, or not?"
This is the crux of the trap, the politically and religiously charged question. The term "lawful" (Greek, éxesti) refers to what is permissible or right, implying both legal and moral/religious legitimacy. The question about "tribute to Caesar" specifically concerns the Roman poll tax. By asking if it is "lawful" to pay this tax, they force Jesus into a dilemma: a "yes" would brand Him a Roman collaborator and alienate the Jewish masses, while a "no" would constitute sedition against Rome, providing grounds for His arrest and execution. The simplicity of the "or not?" highlights the binary nature of the trap they intended to spring.
Literary Devices
The passage masterfully employs several literary devices to highlight the confrontation. Flattery is immediately evident in the opening address, where the questioners use effusive praise to disarm Jesus. This is a classic rhetorical technique to gain favor or lower defenses before delivering a blow. The profound Irony lies in the fact that the questioners speak profound truths about Jesus' character—His truthfulness, impartiality, and divine teaching—while their own motives are entirely deceitful and malicious. They inadvertently bear witness to His true nature even as they seek to destroy Him. Finally, the question itself, "Is it lawful to give tribute to Caesar, or not?", functions as a Rhetorical Trap or a Dilemma. It is designed not to elicit genuine information but to force Jesus into a position where any direct answer would lead to His downfall, regardless of His choice.
Theological and Thematic Connections
This encounter profoundly illuminates the nature of truth, authority, and impartiality, both in Jesus and as a divine attribute. The questioners, though deceitful, accurately describe Jesus' character, implicitly acknowledging that His teaching originates from God and is delivered without human bias or fear. This mirrors God's own character, who is consistently portrayed in Scripture as one who shows no partiality, judging all righteously and fairly. Jesus' embodiment of this divine impartiality serves as a powerful example for believers, calling us to live and speak truthfully, without favoritism or hidden agendas, and to discern the true motives behind words and actions. The tension between earthly and divine authority, introduced by the question of tribute, sets the stage for Jesus' revolutionary teaching on dual allegiance, reminding us that while we have responsibilities to human governments, our ultimate allegiance and devotion belong to God alone.
Reflection and Application
Mark 12:14 serves as a potent reminder of the complexities and challenges of living faithfully in a fallen world. It calls us to cultivate discernment, recognizing that not all compliments are sincere, and that even truthful words can be wielded with malicious intent. Like Jesus, we are called to embody integrity and impartiality in our interactions, speaking truth even when it is unpopular or costly, and refusing to be swayed by human opinion or political pressure. This passage challenges us to examine our own motives: do we seek to honor God in all our dealings, or are we, at times, guilty of using flattery or manipulation to achieve our own ends? Furthermore, it sets the stage for navigating the delicate balance between our civic duties and our ultimate allegiance to God. In a world often polarized by political and social issues, Jesus' example encourages us to seek God's wisdom, to uphold truth, and to treat all people with fairness and respect, regardless of their status or beliefs, reflecting the very character of God who "regards not the person of men."
Questions for Reflection
FAQ
Who were the Pharisees and Herodians, and why did they ally against Jesus?
The Pharisees were a prominent Jewish religious sect known for their strict adherence to the Mosaic Law and oral traditions. They generally opposed Roman rule and sought to maintain Jewish distinctiveness. The Herodians were a political party that supported the Herodian dynasty, which ruled parts of Judea under Roman oversight, and were thus generally pro-Roman. Their alliance against Jesus, as seen in Mark 12:13, was highly unusual and highlights the extreme threat they perceived Jesus to be. They put aside their significant ideological differences for a common goal: to trap Jesus and discredit or condemn Him, as He challenged both their religious authority and their political comfort zones.
What was the "tribute to Caesar" mentioned in this verse?
The "tribute to Caesar" (Greek, kēnsos) refers specifically to the Roman poll tax, a direct annual tax levied by the Roman Empire on all adult males in its conquered territories, including Judea. This tax was deeply resented by many Jews, not only because it was an economic burden but also because it symbolized their subjugation to a foreign, pagan power. The question of its lawfulness was therefore a highly volatile issue, designed to force Jesus into a politically untenable position.
Why was Jesus' response to this question (though not in Mark 12:14 itself) so profound?
While Mark 12:14 sets up the trap, Jesus' famous response in Mark 12:17—"Render to Caesar the things that are Caesar's, and to God the things that are God's"—was profound because it transcended the political dilemma and established a foundational principle for believers. It affirmed the legitimacy of earthly governing authorities (as long as they do not demand what belongs solely to God) while simultaneously asserting the supreme and ultimate allegiance due to God. Jesus skillfully avoided the trap by acknowledging both civic duty and divine sovereignty, teaching that our responsibilities in the earthly realm do not negate, but rather are subordinate to, our ultimate devotion to God.
Christ-Centered Fulfillment
Mark 12:14, though presenting a deceptive human trap, profoundly reveals the Christ. The very flattery of His adversaries, "Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth," inadvertently testifies to His divine nature and perfect character. Jesus is indeed the embodiment of truth, as He Himself declares in John 14:6, "I am the way, the truth, and the life." His impartiality, His refusal to be swayed by human opinion or political pressure, underscores His unique authority as the Son of God, who judges righteously without partiality, a quality attributed to God the Father in 1 Peter 1:17. Jesus' mission was not to engage in political revolution or to establish an earthly kingdom, but to teach and embody "the way of God in truth," which ultimately points to Himself as the ultimate "Way" to the Father. His steadfastness in the face of this cunning test foreshadows His ultimate faithfulness in enduring the cross, demonstrating that His kingdom "is not of this world" (John 18:36), but is a spiritual reign established through His perfect obedience and atoning sacrifice for the sins of humanity.