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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.)
But knowing their deceit, he said to them: Why are you testing me? Bring me a denarius so that I may see it. And they brought it to him. Wisdom always acts wisely, so that the tempters are rather confounded by their own words: Bring me, he said, a denarius. This is a type of coin, which was accounted for ten nummi, and had the image of Caesar.
(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 12:15 captures a pivotal moment in Jesus' ministry, revealing His divine omniscience and unwavering wisdom in the face of a meticulously crafted trap. As His religious and political adversaries, the Pharisees and Herodians, posed a seemingly innocuous question about paying taxes to Caesar, Jesus immediately discerned their malicious intent and profound hypocrisy, responding with a strategic request for a Roman coin that would set the stage for His renowned and unassailable teaching on rendering to Caesar and to God.
Context
Literary Context
This verse is embedded within a series of confrontations between Jesus and various Jewish authorities in Jerusalem, immediately preceding His crucifixion. Following the Parable of the Wicked Vinedressers, which clearly indicted the religious leaders, these leaders sought to discredit or arrest Jesus. Mark 12:13 explicitly states that the Pharisees and Herodians were sent "to catch him in his words." Their question in Mark 12:14—"Is it lawful to give tribute to Caesar, or not?"—was designed as a perfect dilemma: a "yes" would alienate the Jewish populace who resented Roman occupation, while a "no" would provide grounds for accusing Him of sedition against Rome. Jesus' response in Mark 12:17 is one of the most famous and profound statements in the Gospels, and Mark 12:15 serves as the crucial setup, demonstrating Jesus' awareness of their scheme before delivering His masterful reply.
Historical & Cultural Context
Judea was under Roman occupation, and the imposition of a poll tax (tribute) payable to Caesar was a constant source of resentment among the Jewish people. This tax, a denarius, bore the image of the emperor (Tiberius at this time) and often an inscription proclaiming his divinity, which was considered idolatrous by many Jews. The Pharisees, known for their strict adherence to the Mosaic Law and their opposition to Roman rule, would naturally lean towards opposing the tax. The Herodians, on the other hand, were a political party loyal to Herod Antipas and, by extension, to Rome. Their unlikely alliance against Jesus underscores the gravity of their shared desire to eliminate Him. The very act of possessing and using the denarius, as Jesus demonstrates, implied a tacit acceptance of Roman authority, a fact Jesus masterfully exploits in His response.
Key Themes
Mark 12:15 profoundly contributes to several key themes within the Gospel of Mark and broader biblical theology. Firstly, it highlights Divine Discernment and Omniscience, showcasing Jesus' supernatural ability to perceive the true intentions of His questioners. His "knowing their hypocrisy" transcends mere human insight, affirming His divine nature and understanding of the human heart, a theme echoed in John 2:24-25. Secondly, it underscores the theme of Testing and Temptation, as Jesus directly confronts their deceptive motive with the question, "Why tempt ye me?" This reveals the adversarial nature of their encounter, where the religious leaders are not seeking truth but attempting to ensnare Him. Thirdly, the verse exemplifies Wisdom and Strategic Brilliance, as Jesus' request for the coin is not a mere delay tactic but a crucial step in His unanswerable response, turning the tables on His accusers and exposing their flawed premise, much like His wisdom is described in 1 Corinthians 1:25.
Exposition and Analysis
Key Word Analysis
From a root meaning "acting under a feigned part," this term literally refers to a stage actor playing a role. In this context, it powerfully conveys that the Pharisees and Herodians were not genuinely seeking an answer or truth but were performing a charade, hiding their true, malicious intentions behind a facade of religious inquiry. Jesus saw through their pretense, recognizing their feigned sincerity as a manipulative tactic.
This verb means "to test (objectively), i.e., endeavor, scrutinize, entice, discipline." Here, it carries the connotation of testing with malicious intent, to ensnare or find fault. Jesus' direct question, "Why tempt ye me?" exposes their deliberate attempt to trap Him, not for constructive purposes, but with the aim of discrediting or condemning Him.
While primarily meaning "to see" literally or figuratively, in its perfect tense (as implied here by the context of "that I may see it"), it also carries the meaning "to know" or "to understand." Jesus' request for the penny is not because He hasn't seen one before, but to bring the physical object into the discussion, making its imperial imagery and implications undeniable for all to "see" and understand, thus laying the groundwork for His profound teaching.
Verse Breakdown
"Shall we give, or shall we not give?"
This rhetorical question, posed by the adversaries, perfectly frames their trap. It presents a false dilemma, forcing a choice between two outcomes, both of which they believed would incriminate Jesus. The repetition of "give" emphasizes the binary nature of their challenge, designed to leave no room for nuance.
"But he, knowing their hypocrisy, said unto them,"
This clause is crucial, highlighting Jesus' divine insight. The conjunction "But" (G1161, dé) introduces a contrast to their deceptive question. Jesus' immediate knowledge of their "hypocrisy" (G5272, hypókrisis) reveals His supernatural discernment, seeing beyond their words to the malicious intent of their hearts. This demonstrates His authority and wisdom over their cunning.
"Why tempt ye me?"
Jesus directly confronts their deceptive motive. By asking "Why tempt ye me?" (G3985, peirázō), He exposes their true agenda—not seeking truth, but attempting to ensnare Him. This question serves as a powerful rebuke, laying bare their manipulative tactics before the crowd.
"bring me a penny, that I may see [it]."
This command is a strategic move. The "penny" (G1220, dēnárion) refers to a Roman denarius, the coin used for the tribute tax. Jesus' request to "see" (G1492, eídō) the coin is not out of ignorance but to physically introduce the object that bears Caesar's image and inscription, making the visual evidence undeniable for His subsequent teaching. It shifts the focus from a theoretical debate to a tangible reality, preparing the ground for His profound answer.
Literary Devices
The passage employs several potent literary devices. Irony is prominent, as the religious leaders, who claim to uphold God's law, are themselves engaged in a deceptive act of "hypocrisy" (G5272, hypókrisis) and "temptation" (G3985, peirázō) against the very Son of God. Their attempt to trap Jesus ultimately exposes their own moral bankruptcy. There is also a strong element of Juxtaposition, contrasting the cunning and deceit of the religious authorities with the divine wisdom and discernment of Jesus. His immediate perception of their "hypocrisy" stands in stark opposition to their feigned sincerity. Finally, Jesus' question, "Why tempt ye me?", functions as a Rhetorical Question, not seeking an answer from them, but serving as a direct accusation and a powerful means to expose their hidden motives to the onlookers. This strategic use of language sets the stage for the profound and memorable teaching that follows.
Theological and Thematic Connections
Mark 12:15 underscores the profound theological truth of Jesus' divine omniscience and His absolute authority over all human schemes. He is not merely a wise teacher but the Son of God who possesses perfect knowledge of the human heart, seeing beyond outward appearances to the deepest intentions. This encounter highlights the futility of attempting to deceive God or His Christ, as all things are laid bare before Him. It also serves as a powerful reminder that true faith requires sincerity and genuine inquiry, not manipulative traps. The wisdom displayed by Jesus in this moment foreshadows His ultimate triumph over all forms of opposition, whether spiritual or earthly.
Reflection and Application
Mark 12:15 offers profound insights for contemporary believers. Firstly, it calls us to self-examination regarding the sincerity of our own hearts. Just as Jesus saw through the hypocrisy of His adversaries, He sees through any pretense or hidden motives in our own lives and worship. This prompts us to approach God with genuine humility and integrity, seeking truth rather than attempting to manipulate circumstances or others for our own gain. Secondly, the passage reassures us of Jesus' perfect wisdom and discernment. In a world filled with deception, false narratives, and complex ethical dilemmas, we can trust that our Lord possesses complete knowledge and insight to navigate any challenge. His example encourages us to seek His wisdom in prayer and through His Word, rather than relying on worldly cunning. Finally, it reminds us that our faith journey is not about playing a part, but about living authentically before an all-knowing God, striving for consistency between our outward actions and our inward intentions.
Questions for Reflection
FAQ
What was the "penny" Jesus asked for?
The "penny" Jesus asked for was a Roman denarius (G1220, dēnárion), a common silver coin of the time. It was the standard currency for paying the annual poll tax to the Roman Empire. These coins typically bore the image of the reigning emperor (in this case, Tiberius Caesar) and an inscription that often included a claim to his divinity, which was highly offensive to many Jews. Jesus' request for this specific coin was a strategic move to bring the visual evidence of Roman authority directly into the discussion, setting the stage for His profound teaching on rendering to Caesar and to God.
Why was the question "Is it lawful to give tribute to Caesar, or not?" a trap?
The question was a perfectly crafted trap designed by the Pharisees and Herodians to ensnare Jesus, offering Him no easy escape. If Jesus had said "yes," He would have alienated the Jewish populace, who deeply resented Roman occupation and taxation, potentially losing popular support and being seen as a collaborator. If He had said "no," He could have been accused of sedition against the Roman Empire, providing the authorities with a clear legal basis for His arrest and execution. The question was not a genuine inquiry but a malicious attempt to discredit or condemn Him, as Jesus immediately perceived their "hypocrisy" (G5272, hypókrisis) and intent to "tempt" (G3985, peirázō) Him.
Christ-Centered Fulfillment
Mark 12:15, with Jesus' piercing discernment of hypocrisy and His strategic response, finds its ultimate fulfillment in Christ as the embodiment of divine wisdom and the sovereign Lord over all earthly powers and human deceit. Jesus, as the true Prophet, sees not just the outward actions but the deepest intentions of the heart, fulfilling the prophetic word that the Lord searches all hearts and understands every intent of the thoughts (1 Chronicles 28:9). His ability to "know their hypocrisy" is a manifestation of His divine omniscience, a characteristic of God alone, demonstrating that in Christ "are hid all the treasures of wisdom and knowledge" (Colossians 2:3). He is the ultimate judge, whose eyes are like a flame of fire, discerning all things (Revelation 19:11-12). Furthermore, His masterful navigation of this trap foreshadows His ultimate triumph over all the schemes of Satan and the powers of darkness. He is the King whose kingdom is not of this world, yet He holds authority over it (John 18:36), rendering to God what is God's by perfectly obeying the Father's will even unto death, and ultimately rendering to Himself all authority in heaven and on earth (Matthew 28:18). Thus, this encounter not only reveals Jesus' divine nature but also points to His role as the wise and victorious King who cannot be outwitted or overthrown.