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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.)
The image of the Emperor appears differently in his son and in a piece of coin. The coin has no knowledge of its bearing the image of the prince. But you are the coin of God, and so far highly superior, as possessing mind and even life, so as to know the One whose image you bear.
(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.
And he said to them: Whose image and inscription is this? Those who think the question of the Savior shows his ignorance, and not his design, should learn from the present passage that Jesus could certainly have known whose image was on the coin: but he asks so that he might appropriately respond to their words.
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 12:16 captures a critical moment in Jesus' ministry, where His adversaries, the Pharisees and Herodians, attempt to ensnare Him with a politically charged question about paying taxes to Caesar. By requesting a Roman coin and then astutely asking about its "image and superscription," Jesus masterfully exposes the true nature of their trap, setting the stage for His profound teaching on the distinct yet overlapping realms of civic and divine allegiance. This brief exchange highlights Jesus' unparalleled wisdom and discernment in navigating complex ethical and theological dilemmas.
Context
Literary Context
This verse is situated within a series of intense confrontations Jesus experienced in Jerusalem during the final week of His earthly ministry, as recorded in Mark 11-12. Following the Parable of the Wicked Tenants, which directly challenged the religious leaders' authority and foreshadowed their rejection of the Messiah, various factions sought to discredit or arrest Jesus. The encounter in Mark 12:13-17 is a direct attempt by the Pharisees and Herodians—unlikely allies—to trap Him with a question about paying taxes to Caesar. Jesus' request for the coin in Mark 12:15 and His subsequent question in Mark 12:16 are crucial preliminary steps to His famous, unanswerable response in Mark 12:17. This sequence demonstrates Jesus' divine wisdom in turning a snare into a profound theological lesson.
Historical & Cultural Context
First-century Judea was under Roman occupation, and taxation was a constant source of resentment and rebellion among the Jewish people. The Roman denarius, the coin in question, bore the image of Emperor Tiberius and an inscription proclaiming his divinity (e.g., "Tiberius Caesar, son of the divine Augustus"). For devout Jews, the very presence of such an idolatrous image and blasphemous claim on a coin used in daily transactions was deeply offensive, violating the second commandment against graven images (Exodus 20:4). The question of paying taxes to Caesar was thus a volatile issue. If Jesus affirmed payment, He would appear to endorse Roman rule and idolatry, alienating the Jewish populace. If He denied it, He could be accused of sedition against Rome, providing grounds for His arrest. The alliance between the anti-Roman, nationalistic Pharisees and the pro-Roman Herodians underscores the desperation and cunning of their plot to entrap Jesus.
Key Themes
This pivotal exchange contributes significantly to several key themes within the Gospel of Mark and broader biblical theology. Firstly, it showcases Jesus' Divine Wisdom and Authority, demonstrating His ability to perceive the malicious intent behind seemingly innocuous questions and to respond with unparalleled insight that transcends human logic. Secondly, it introduces the critical theme of Dual Allegiance, highlighting the distinct yet complementary responsibilities believers have to both earthly authorities and to God. The coin's "image and superscription" serve as a powerful symbol of worldly authority, preparing the ground for Jesus' teaching on rendering to Caesar what is Caesar's and to God what is God's. Lastly, the verse subtly touches upon the theme of Idolatry and True Worship, contrasting the emperor's claim to divinity on the coin with the ultimate sovereignty of God, to whom all true allegiance belongs. This sets up a profound theological distinction between human-made authority and divine authority, a theme echoed throughout the New Testament, such as in Romans 13:1-7.
Exposition and Analysis
Key Word Analysis
Meaning "a likeness, i.e. (literally) statue, profile, or (figuratively) representation, resemblance." In this context, it refers specifically to the emperor's portrait stamped on the coin. The choice of this word is highly significant, as it immediately brings to mind the concept of humanity being created in the image of God, setting up a powerful contrast between the image of a human ruler and the divine image.
Meaning "an inscription." This refers to the writing on the coin, which typically included the emperor's name, titles, and often divine claims (e.g., "son of god"). The superscription, alongside the image, solidified the coin's political and religious implications, asserting the emperor's authority and perceived divinity. Jesus' question about both elements emphasizes the comprehensive nature of the worldly claim represented by the coin.
Verse Breakdown
"And they brought [it]."
This clause describes the immediate compliance of Jesus' adversaries. Having asked for a denarius, they promptly produce one, confirming their possession and use of the very Roman currency they ostensibly resented. This act unwittingly provides Jesus with the physical object necessary to illustrate His profound teaching.
"And he saith unto them, ‹Whose [is] this image and superscription?›"
Jesus' counter-question is the strategic pivot of the entire encounter. Instead of directly answering their trap, He shifts the focus from the act of paying taxes to the nature of the coin itself. By asking about the "image" (the emperor's likeness) and "superscription" (the imperial titles and claims), Jesus compels His questioners to acknowledge the source of the coin's authority and value, which is undeniably Roman. This rhetorical move forces them to articulate the very truth that will underpin His subsequent, transformative teaching.
"And they said unto him, Caesar's."
The adversaries' reluctant but undeniable reply confirms the Roman ownership and authority represented by the coin. This simple answer, "Caesar's," seals the premise for Jesus' famous declaration in the following verse, acknowledging the worldly sphere of authority while simultaneously preparing to delineate the supreme authority of God.
Literary Devices
Mark 12:16 employs several potent literary devices that amplify its meaning and impact. The primary device is Rhetorical Question, as Jesus' inquiry, "Whose is this image and superscription?", is not asked for information but to guide His audience to a specific conclusion and to expose the nature of the coin's authority. This question serves as a setup for His subsequent, profound teaching. There is also significant Symbolism at play; the Roman coin itself symbolizes the earthly, political, and economic systems of the world, contrasting sharply with the divine realm. The "image" on the coin carries a deeper symbolic weight, subtly referencing the concept of humanity created in God's image, thus foreshadowing the ultimate allegiance due to God. Furthermore, the entire interaction is steeped in Irony, as Jesus' adversaries, intending to trap Him, are instead ensnared by their own question, forced to acknowledge the very authority that legitimizes Jesus' counter-argument.
Theological and Thematic Connections
Mark 12:16 is not merely a clever retort but a profound theological statement that undergirds Jesus' teaching on the nature of authority and allegiance. By directing attention to the "image and superscription" on the coin, Jesus implicitly draws a distinction between the earthly realm, marked by human authority and its symbols, and the divine realm, where God's ultimate sovereignty resides. This passage challenges believers to navigate the complexities of living in two kingdoms simultaneously: the kingdom of this world and the Kingdom of God. It highlights that while we have legitimate responsibilities to earthly governments, our ultimate identity and allegiance are to God, whose image we bear as His creation. The question of the coin's ownership thus becomes a springboard for understanding the stewardship of all aspects of life—material possessions, civic duties, and spiritual devotion—all of which ultimately belong to God.
Reflection and Application
Mark 12:16, though brief, provides a foundational principle for how believers should engage with the world's systems while maintaining their primary allegiance to God. It calls us to cultivate a discerning spirit, much like Jesus, who saw beyond the surface of the question to the malicious intent and deeper theological implications. We are challenged to consider what "image" we bear in our daily lives—is it the image of worldly success, cultural norms, or the transformative image of Christ? Our ultimate allegiance is not to any earthly power, political ideology, or material possession, but to the God who created us in His own image and redeemed us through His Son. This passage encourages us to live with integrity, fulfilling our civic duties without compromising our divine calling, recognizing that all things, including our very selves, ultimately belong to God. It reminds us that true wisdom lies in understanding the distinct claims of earthly and heavenly authority and in prioritizing our devotion to the latter.
Questions for Reflection
FAQ
What was the "trap" the Pharisees and Herodians set for Jesus in this verse?
The trap was designed to force Jesus into a lose-lose situation regarding the payment of taxes to Caesar. If Jesus said "yes" to paying taxes, He would alienate the Jewish populace, who resented Roman occupation and the idolatrous images on Roman coins, thus undermining His popularity. If He said "no," He could be accused of sedition against Rome, providing grounds for His arrest and execution by the Roman authorities. Jesus' request for the coin in Mark 12:15 and His subsequent question in Mark 12:16 were His brilliant way of exposing their malicious intent and turning the tables on them.
Why was the "image and superscription" on the coin so important to Jesus' question?
The "image" (Greek: eikṓn) on the Roman denarius was typically the face of the reigning emperor (Tiberius Caesar), and the "superscription" (Greek: epigraphḗ) included his name and titles, often proclaiming his divine status (e.g., "son of divine Augustus"). For devout Jews, this was deeply offensive and idolatrous, violating the second commandment (Exodus 20:4). By asking "Whose is this image and superscription?", Jesus compelled His questioners to acknowledge that the coin, and by extension the authority it represented, belonged to Caesar. This established the premise for His subsequent teaching in Mark 12:17, where He distinguishes between what belongs to Caesar and what belongs to God, subtly implying that humanity, made in God's image (Genesis 1:27), belongs to God.
Christ-Centered Fulfillment
Mark 12:16, while seemingly a simple exchange about a coin, profoundly foreshadows and illuminates the Christ-centered reality of God's kingdom. Jesus, the ultimate King and embodiment of divine wisdom, transcends the political and religious traps of His day, demonstrating a sovereignty that far surpasses any earthly ruler. His question about the "image and superscription" on Caesar's coin subtly points to a greater truth: if the coin bears Caesar's image and thus belongs to him, then humanity, created in the image of God, ultimately belongs to God. Jesus Himself is the perfect "image of the invisible God" (Colossians 1:15), the one in whom the fullness of God dwells (Colossians 2:9). Through His life, death, and resurrection, Christ reclaims humanity for God, restoring the marred image of God in us and empowering us to live as citizens of His eternal kingdom (Philippians 3:20). Thus, Jesus' teaching here is not merely about civic duty, but about recognizing His supreme authority over all earthly powers and rendering our entire lives—our very being, bearing His image—to the One who truly owns us. He paid the ultimate "tax" for our redemption, freeing us to give ourselves wholly to God (1 Peter 1:18-19).