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“Paying Taxes to Caesar”· Matthew 22:15–22
Translation
King James Version
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Caesar, or not?
Complete Jewish Bible
So tell us your opinion: does Torah permit paying taxes to the Roman Emperor or not?"
American Standard Version
Tell us therefore, What thinkest thou? Is it lawful to give tribute unto Cæsar, or not?
World English Bible Messianic
Tell us therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?”
Geneva Bible (1599)
Tell vs therefore, how thinkest thou? Is it lawfull to giue tribute vnto Cesar, or not?
Young's Literal Translation
tell us, therefore, what dost thou think? is it lawful to give tribute to Caesar or not?'
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Historical interpretation
Ten Centuries of Reception
8 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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From this place we learn by the Saviour's example not to be allured by those things which have many voices for them, and thence seem famous, but to incline rather to those things which are spoken according to some method of reason. But we may also understand this place morally, that we ought to give some things to the body as a tribute to Cæsar, that is to say, necessaries. And such things as are congenial to our souls' nature, that is, such things as lead to virtue, those we ought to offer to God. They then who without any moderation inculcate the law of God, and command us to have no care for the things required by the body, are the Pharisees, who forbad to give tribute to Cæsar, forbidding to marry, and commanding to abstain from meats, which God hath created. (1 Tim. 4:3.) They, on the other hand, who allow too much indulgence to the body are the Herodians. But our Saviour would neither that virtue should be enfeebled by immoderate devotedness to the flesh; nor that our fleshly nature should be oppressed by our unremitting efforts after virtue. Or the prince of this world, that is, the Devil, is called Cæsar; and we cannot render to God the things that are God's, unless we have first rendered to this prince all that is his, that is, have cast off all wickedness. This moreover let us learn from this place, that to those who tempt us we should neither be totally silent, nor yet answer openly, but with caution, to cut off all occasion from those who seek occasion in us, and teach without blame the things which may save those who are willing to be saved.
For if there remain with us nothing that is Cæsar's, we shall not be bound by the condition of rendering to him the things that are his; but if we lean upon what is his, if we avail ourselves of the lawful protection of his power, we cannot complain of it as any wrong if we are required to render to Cæsar the things of Cæsar.
It behoves us also to render unto God the things that are His, namely, body, soul, and will. For Cæsar's coin is in the gold, in which His image was pourtrayed, that is, God's coin, on which the Divine image is stamped; give therefore your money to Cæsar, but preserve a conscience void of offence for God.
For they were now tributaries, their state having passed under the rule of the Romans. Forasmuch then as they saw that Theudas and Judas with their companies for this cause were put to death, as having prepared for a revolt, they were minded to bring Him too by these words into such a suspicion. Therefore they sent both their own disciples, and Herod's soldiers, digging, as they thought, a precipice on either side, and in every direction setting the snare, so that, whatever He should say, they might lay hold of it; and if He should answer in favor of the Herodians, themselves might find fault with Him, but if in their favor, the others should accuse Him. And yet He had given the didrachmas, but they knew not that.
And in either way indeed they expected to lay hold of Him; but they desired rather that He should say something against the Herodians. Wherefore they send their disciples also to urge Him thereto by their presence, that they might deliver Him to the governor as an usurper. For this Luke also intimates and shows, by saying, that they asked also in the presence of the multitude, so that the testimony should be the stronger.
But the result was altogether opposite; for in a larger body of spectators they afforded the demonstration of their folly.
And see their flattery, and their hidden craft. "We know," their words are, "that Thou art true." How said ye then, "He is a deceiver," and "deceiveth the people," and "hath a devil," and "is not of God?" how a little while before did ye devise to slay Him?
But they are at everything, whatsoever their craft against Him may suggest. For since, when a little before they had said in self will, "By what authority doest Thou these things?" they did not meet with an answer to the question, they look to puff Him up by their flattery, and to persuade Him to say something against the established laws, and opposed to the prevailing government.
Wherefore also they testify the truth unto Him, confessing what was really so, nevertheless, not with an upright mind, nor willingly; and add thereto, saying, "Thou carest not for any man." See how plainly they are desiring to urge Him to these sayings, that would make Him both offend Herod, and incur the suspicion of being an usurper, as standing up against the laws, so that they might punish Him, as a mover of sedition, and an usurper. For in saying, "Thou carest not for any man," and, "Thou regardest not the person of man," they were hinting at Herod and Caesar, "Tell us therefore, what thinkest Thou?" Now ye honor Him, and esteem Him a Teacher, having despised and insulted Him oftentimes, when He was discoursing of the things that concern your salvation. Whence also they are become confederates.
And see their craftiness. They say not, Tell us what is good, what is expedient, what is lawful? but, "What thinkest Thou?" So much did they look to this one object, to betray Him, and to set Him at enmity with the rulers. And Mark declaring this, and more plainly discovering their self-will, and their murderous disposition, affirms them to have said, "Shall we give Caesar tribute, or shall we not give?" So that they were breathing anger, and travailing with a plot against Him, yet they feigned respect.
(Hom. lxx.) They send their disciples and Herod's soldiers together, that whatever opinion the might give might be found fault with. Yet would they rather have had Him say somewhat against the Herodians; for being themselves afraid to lay hands on Him because of the populace, they sought to bring Him into danger through His liability to pay tribute.
This was a covert allusion to Herod and Cæsar.
They knew that certain had before suffered death for this very thing, as plotting a rebellion against the Romans, therefore they sought by such discourse to bring Him into the same suspicion.
But when you hear this command to render to Cæsar the things of Cæsar, know that such things only are intended which in nothing are opposed to religion; if such there be, it is no longer Cæsar's but the Devil's tribute. And moreover, that they might not say that He was subjecting them to man, He adds, And unto God the things that, are God's.
Lately under Cæsar Augustus, Judæa, which was subject to the Romans, had been made tributary when the census was held of the whole world; and there was a great division among the people, some saying that tribute ought to be paid to the Romans in return for the security and quiet which their arms maintained for all. The Pharisees on the other hand, self-satisfied in their own righteousness, contended that the people of God who paid tithes and gave first-fruits, and did all the other things which are written in the Law, ought not to be subject to human laws. But Augustus had given the Jews as king, Herod, son of Antipater, a foreigner and proselyte; he was to exact the tribute, yet to be subject to the Roman dominion. The Pharisees therefore send their disciples with the Herodians, that is, with Herod's soldiers, or those whom the Pharisees in mockery called Herodians, because they paid tribute to the Romans, and were not devoted to the worship of God.
This smooth and treacherous enquiry was a kind of challenge to the answerer to fear God rather than Cæsar, and immediately they say, Tell us therefore, what thinkest Thou? Is it lawful to give tribute to Cæsar or not? Should He say tribute should not be paid, the Herodians would immediately accuse Him as a person disaffected to the Emperor.
This is the first excellence of the answerer, that He discerns the thoughts of His examiners, and calls them not disciples but tempters. A hypocrite is he who is one thing, and feigns himself another.
Wisdom does ever wisely, and so the tempters are best confuted out of their own words; therefore it follows, show me the tribute money; and they brought unto Him a denarius. This was a coin reckoned equivalent to ten sesterces, and bore the image of Cæsar. Let those who think that the Saviour asks because He is ignorant, learn from the present place that it is not so, for at all events Jesus must have known whose image was on the coin. They say unto Him, Cæsar's; not Augustus, but Tiberius, under whom also the Lord suffered. All the Roman Emperors were called Cæsar, from Caius Cæsar who first seized the chief power. Render therefore unto Cæsar the things which are Cæsar's; i. e. the coin, tribute, or money.
That is, tithes, first-fruits, oblation, and victims; as the Lord Himself rendered to Cæsar tribute, both for Himself and for Peter; and also rendered unto God the things that are God's in doing the will of His Father.
They who ought to have believed did but wonder at His great wisdom, that their craft had found no means for ensnaring Him: whence it follows, When they had heard these words, they marvelled, and left Him, and went their way, carrying away their unbelief and wonder together.
Or otherwise; Whenever God will try His Church, He enters into it that He may see the guests; and if He finds any one not having on the wedding garment, He enquires of him, How then were you made a Christian, if you neglect these works? Such a one Christ gives over to His ministers, that is, to seducing leaders, who bind his hands, that is, his works, and his feet, that is, the motions of his mind, and cast him into darkness, that is, into the errors of the Gentiles or the Jews, or into heresy. The nigher darkness is that of the Gentiles, for they have never heard the truth which they despise; the outer darkness is that of the Jews, who have heard but do not believe; the outermost is that of the heretics, who have heard and have learned.
As when one seeks to dam a stream of running water, as soon as one outlet is stopped up it makes another channel for itself; so the malevolence of the Jews, foiled on one hand, seeks itself out another course. Then went the Pharisees; went to the Herodians. Such as the plan was, such were the planners; They send unto Him their disciples with the Herodians.
This is the commonest act of hypocrites, to commend those they would ruin. Thus, these break out into praises of Him, saying, Master, we know that Thou art true. They call Him Master, that, deceived by this show of honour and respect, He might in simplicity open all His heart to them, as seeking to gain them for disciples.
He makes an answer not corresponding to the smooth tone of their address, but harsh, suitable to their cruel thoughts; for God answers men's hearts, and not their words.
He therefore calls them hypocrites, that seeing Him to be a discerner of human hearts, they might not be hardy enough to carry through their design. Observe thus how the Pharisees spoke fair that they might destroy Him, but Jesus put them to shame that He might save them; for God's wrath is more profitable to man, than man's favour.
What then does the Wisdom and the Word of God do? Jesus allows all their passion to appear for all to see, without them taking back the words they were speaking to no purpose. And like a skillful physician, he then lances their passion with a deep incision, when he cut with the first word. “Why are you testing me, hypocrites?” And after having shown by a reproach that the skin of deceitful hypocrisy was dead, it is gently, and to speak this way, insensibly and tranquilly that he nipped like the web of a spider their inescapable question. Indeed, he said, “Show me a denarius for the tax.” And they presented a coin. And he said to them, “This image and this inscription concern whom?” They said to him, “Caesar.” Then he said to them, “Give to Caesar what is Caesar’s, and to God what is God’s.” “If the coin is Caesar’s,” Jesus says, “because that is what you have said—it is necessary to give it to Caesar himself.”“What then! You permit us to serve a man, and not god? And how is this not a violation of the law?” It will amount to nothing. Indeed, the act of giving tax to Caesar does not prevent the service of God, although you would like to think so. This is why it is necessary for you to give to God equally what is God’s, in such a manner that if what is Caesar’s is kept for the service of God, it is necessary that God be preferred to him. If you remain a tributary of Caesar, you should attribute this to your sins, not to God. In the same way, Paul similarly applies himself to the same distinction. In sending a letter to the Romans he wrote, “Pay to the world, therefore, what is due to the world; to those you owe taxes, taxes; to those you owe tribute, tribute.”
(ord.) Who as unknown to Him, were more likely to ensnare Him, and so through them they might take Him, which they feared to do of themselves because of the populace.
(non occ.) There are three ways in which it is possible for one not to teach the truth. First, on the side of the teacher, who may either not know, or not love the truth; guarding against this, they say, We know that Thou art true. Secondly, on the side of God, there are some who, putting aside all fear of Him, do not utter honestly the truth which they know respecting Him; to exclude this they say, And teachest the way of God in truth. Thirdly, on the side of our neighbour, when through fear or affection any one withholds the truth; to exclude this they say, And carest for no man, for Thou regardest not the person of man.
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
Matthew 22:17 presents a pivotal moment in Jesus' ministry where His adversaries, a coalition of Pharisees and Herodians, attempt to ensnare Him with a politically charged question regarding the lawfulness of paying tribute to Caesar. This inquiry, designed to force Jesus into a dilemma that would either alienate the Jewish populace or provoke Roman authorities, serves as a testament to the cunning of His opponents and the unparalleled wisdom of His response, which masterfully navigates the complexities of earthly and divine allegiances.
Context
Literary Context
The question in Matthew 22:17 is strategically placed within a series of intense confrontations Jesus experiences in Jerusalem during His final week, following His triumphal entry and preceding His passion. This particular challenge immediately follows Jesus' parables of judgment against the religious leaders, such as the Parable of the Two Sons and the Parable of the Wicked Tenants, which clearly indicted their hypocrisy and rejection of God's messengers. The religious authorities, feeling exposed and challenged by Jesus' authority (Matthew 21:23), sought to retaliate by trapping Him in His words, hoping to find grounds for His arrest or discredit Him before the crowds. This specific question is followed by further attempts to trap Him by the Sadducees regarding the resurrection (Matthew 22:23-33) and by a lawyer regarding the greatest commandment (Matthew 22:34-40).
Historical & Cultural Context
First-century Judea was under Roman occupation, and the issue of taxation was a constant source of tension and resentment. The "tribute" (Latin: census, Greek: kēnsos) referred to in the verse was the Roman poll tax, a direct head tax levied on every adult male, signifying Roman dominion. This tax was particularly galling to many Jews, not only because it was an economic burden but also because the coins used to pay it (e.g., the denarius) often bore the image of the emperor, sometimes with inscriptions declaring him divine, which was considered idolatrous and blasphemous by strict monotheistic Jews. Groups like the Zealots actively resisted this tax, viewing it as a betrayal of God's sovereignty over Israel. The coalition of Pharisees (who generally opposed Roman rule but sought to maintain their religious authority) and Herodians (who supported the Herodian dynasty and Roman rule for political stability) was unusual, highlighting the desperation of their attempt to corner Jesus.
Key Themes
The immediate context of Matthew 22:17 contributes significantly to several overarching themes within the Gospel of Matthew and broader biblical theology. A primary theme is the Intent to Trap Jesus, where the religious leaders' questions are not genuine inquiries but malicious attempts to discredit or incriminate Him, showcasing their spiritual blindness and hardened hearts against the truth of God's kingdom, as seen in their repeated efforts to challenge Jesus' authority (Matthew 21:23). This confrontation also highlights the theme of Divine Wisdom vs. Human Cunning, where Jesus' profound, unassailable wisdom consistently outmaneuvers the deceptive schemes of His adversaries, demonstrating His divine insight and authority, a wisdom far superior to that of the scribes and Pharisees (Matthew 7:28-29). Finally, the question directly addresses the complex theme of The Nature of Authority, forcing a consideration of the relationship between earthly political authority (Caesar) and divine authority, and where ultimate allegiance lies for the people of God, a tension that permeates discussions of the Kingdom of God and its demands (Matthew 6:33).
Exposition and Analysis
Key Word Analysis
This term specifically refers to the Roman poll tax, a direct head tax levied on every adult male in conquered territories. It was a deeply resented symbol of Roman subjugation and a flashpoint for Jewish nationalist sentiment, as its payment often involved coins bearing images of the emperor, which many considered idolatrous. The term highlights the political and religious tension inherent in the question.
Impersonally meaning "it is right" or "it is permitted," this word carries significant legal and moral weight. The questioners are not merely asking about legality in a secular sense but are probing whether paying this tax aligns with Jewish law and religious principles, especially concerning God's sole sovereignty over Israel. Their intent is to force Jesus to contradict either Mosaic law or Roman law.
This verb means "to think" or "to seem," implying an opinion or judgment. By asking "What thinkest thou?", the questioners are attempting to elicit a personal, definitive stance from Jesus on a highly divisive issue, hoping to corner Him into an unpopular or seditious declaration. It underscores their desire to expose His perceived vulnerability or lack of wisdom.
Verse Breakdown
"Tell us therefore"
The conjunction "therefore" (οὖν, oûn) links this question to the preceding parables and Jesus' authoritative teaching, implying a challenge based on His proclaimed wisdom. The demand "Tell us" is not a humble request for instruction but an insistent demand for a public declaration, setting the stage for a trap.
"What thinkest thou?"
This direct question targets Jesus' personal opinion and judgment on a matter of public and religious controversy. It seeks to draw Him into a direct, unequivocal statement that could be used against Him, either by the Roman authorities (if He opposes the tax) or by the Jewish populace (if He endorses it).
"Is it lawful to give tribute unto Caesar, or not?"
This is the core of the trap. The term "lawful" (ἔξεστιν, éxestin) implies a question of moral and religious permissibility, not just civil legality. The choice presented is a stark dichotomy: either affirm the legitimacy of the Roman tax, thereby alienating nationalistic Jews and potentially compromising religious principles, or deny it, risking accusation of sedition against Rome. The questioners believe they have presented an inescapable dilemma.
Literary Devices
Matthew 22:17 masterfully employs several literary devices to heighten the dramatic tension and underscore the cunning of Jesus' adversaries. The primary device is a Dilemma, where the questioners present Jesus with a seemingly unresolvable choice designed to force Him into a no-win situation, illustrating their malicious intent. This specific dilemma is a form of False Dichotomy, as they imply only two possible answers exist (yes or no to paying tribute), when in fact, Jesus' response transcends this simplistic binary. The use of Irony is also present; those who claim to uphold the law are attempting to entrap the very embodiment of divine law and wisdom. Furthermore, the scene functions as a Test or Trial, where Jesus' wisdom and divine authority are challenged, setting the stage for His profound and unexpected answer that reveals His superior understanding of both earthly and heavenly realms. The direct address, "What thinkest thou?", serves as a form of Rhetorical Question, albeit one posed with malicious intent, designed to elicit a damaging public statement.
Theological and Thematic Connections
The question of paying tribute to Caesar in Matthew 22:17, while seemingly a political and economic issue, fundamentally probes the nature of allegiance and authority from a theological perspective. It forces a contemplation of the believer's dual citizenship – in an earthly kingdom and in the Kingdom of God. Jesus' eventual response (in Matthew 22:21) establishes a principle that acknowledges the legitimate claims of earthly governing authorities while simultaneously asserting the paramount and ultimate claim of God over all of life. This passage highlights the tension between civil obedience and divine obedience, a tension that has recurred throughout history for believers. It underscores that while Christians are called to be responsible citizens, their ultimate loyalty and worship belong to God alone, and no earthly authority can usurp His supreme sovereignty.
Reflection and Application
Matthew 22:17 serves as a powerful reminder for believers today about navigating complex ethical and societal challenges with wisdom and discernment. Just as Jesus faced questions designed to trap Him, we too encounter situations where our faith is tested by seemingly impossible dilemmas, often presented by those with ulterior motives. This passage encourages us to look beyond the surface of questions and discern the true intentions behind them, relying on spiritual insight rather than reacting impulsively. It calls us to consider our allegiances in a world that often demands our undivided loyalty to earthly systems. While we are called to be good citizens and respect governing authorities, our ultimate allegiance must always remain with God. This requires a nuanced understanding of our responsibilities, ensuring that our civic duties never compromise our devotion to Christ or the principles of His Kingdom. Jesus' example teaches us to respond not with human cleverness, but with divine wisdom that transcends the immediate dilemma and points to a higher truth.
Questions for Reflection
FAQ
Why did the Pharisees and Herodians, who were typically opposed, join forces to question Jesus?
The alliance between the Pharisees and Herodians was an unusual and desperate measure, highlighting the extreme threat they perceived Jesus to be. The Pharisees were strict adherents to Jewish law, often opposing Roman occupation and its associated taxes, while the Herodians were a political party that supported the Herodian dynasty and, by extension, Roman rule, for the sake of stability and their own power. Their common enemy, Jesus, united them. They sought to trap Him in a dilemma: if He said "yes" to paying the tax, He would alienate the Jewish populace who resented Roman rule; if He said "no," He would be guilty of sedition against Rome, providing grounds for His arrest by Roman authorities, as seen in later accusations against Him (Luke 23:2). Their shared goal was to discredit or eliminate Jesus, regardless of their differing political ideologies.
What was the "tribute" (kēnsos) specifically, and why was it so controversial?
The "tribute" (Greek: kēnsos) was the Roman poll tax, a direct annual head tax levied on all adult males in Roman provinces, including Judea. It was a deeply controversial tax for several reasons. Economically, it was a burden on the populace. More significantly, it was a profound symbol of Roman subjugation and loss of national sovereignty for the Jewish people, who believed God alone was their true King. Furthermore, the coins used to pay this tax, such as the Roman denarius, often bore the image of the emperor (e.g., Tiberius) and inscriptions that declared him "son of divine Augustus" or "pontifex maximus," which were considered idolatrous and blasphemous by many devout Jews. This made the act of paying the tax not just a political submission but a religious affront, intensifying the dilemma posed to Jesus. Jesus' famous response in Matthew 22:21 directly addresses the implications of this coin.
Christ-Centered Fulfillment
While Matthew 22:17 directly addresses a question about earthly tribute, its deeper Christ-centered fulfillment lies in Jesus' ultimate demonstration of His unique authority and His establishment of a Kingdom that transcends all earthly powers. Jesus, as the Son of God and the true King of Israel, perfectly embodies the tension and resolution of allegiance. His response to the Pharisees and Herodians, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's" (Matthew 22:21), not only outwits His adversaries but also lays a foundational principle for His followers: that while earthly governments have their place, God's claim is supreme and absolute. This principle is fully realized in Christ, who, though He submitted to earthly authorities even unto death (Philippians 2:8), ultimately reigns as King of kings and Lord of lords (Revelation 19:16). His life, death, and resurrection demonstrate that true freedom and ultimate allegiance are found not in rebellion against or subservience to human systems, but in surrender to the divine authority of the one who purchased us with His own blood (1 Peter 1:18-19). Thus, the question of tribute ultimately points to the greater truth of who truly holds dominion and to whom all creation owes its ultimate allegiance – Jesus Christ, the sovereign Lord.