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“Paying Taxes to Caesar”· Matthew 22:15–22
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Historical interpretation
Ten Centuries of Reception
9 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.
He stopped not, however, at the rebuke, although it was enough merely to have convicted them of their purpose, and to have put them to shame for their wickedness; but He stops not at this, but in another way closes their mouths; for, "Shew me," saith He, "the tribute money." And when they had shown it, as He ever doth, by their tongue He brings out the decision, and causes them to decide, that it is lawful; which was a clear and plain victory. So that when He asks, not from ignorance doth He ask, but because it is His will to cause them to be bound by their own answers. For when, on being asked, "Whose is the image?" they said, "Caesar's;" He saith, "Render unto Caesar the things that are Caesar's." For this is not to give but to render, and this He shows both by the image, and by the superscription.
Then that they might not say, Thou art subjecting us to men, He added, "And unto God the things that are God's." For it is possible both to fulfill to men their claims and to give unto God the things that are due to God from us. Wherefore Paul also saith, "Render unto all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear."
But thou, when thou hearest, "Render unto Caesar the things which are Caesar's," know that He is speaking only of those things, which are no detriment to godliness; since if it be any such thing as this, such a thing is no longer Caesar's tribute, but the devil's.
When they heard these things, their mouths were stopped, and they "marvelled" at His wisdom. Ought they not then to have believed, ought they not to have been amazed. For indeed, He gave them proof of His Godhead, by revealing the secrets of their hearts, and with gentleness did He silence them.
(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.
(Verse 19.) Show me the coin of the census. And they offered him a denarius. Wisdom always acts wisely, so that its accusers are mainly confuted by their own words. Show me, he said, the denarius, that is, the kind of coin which was valued at ten coins and had the image of Caesar.
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
In Matthew 22:19, Jesus, confronted by a deceptive trap laid by the Pharisees and Herodians regarding the legality of paying tribute to Caesar, masterfully requests to be shown the "tribute money." This seemingly simple demand is a pivotal moment, shifting the burden of proof onto His interrogators and setting the stage for one of His most profound teachings on the dual allegiance of believers to both earthly authorities and divine sovereignty, exposing their hypocrisy and revealing His unparalleled wisdom.
Context
Literary Context
This verse is embedded within a series of confrontations between Jesus and various Jewish religious leaders in Matthew 21-23. Immediately preceding this, Jesus has silenced the chief priests and elders with parables like the Parable of the Two Sons and the Parable of the Wedding Feast, which expose their rejection of God's invitation and their impending judgment. The question about tribute money in Matthew 22:15-17 is a calculated attempt by the Pharisees and Herodians—unlikely allies—to ensnare Jesus, forcing Him to choose between alienating the Jewish populace (by endorsing Roman taxation) or inciting Roman authorities (by rejecting it). Jesus' request for the coin in Matthew 22:19 is His immediate, brilliant counter-move, leading directly to His famous teaching in Matthew 22:21.
Historical & Cultural Context
First-century Judea was under Roman occupation, and the imperial poll tax was a constant source of resentment among the Jewish people. This tax, levied on every adult, was particularly galling because it required payment with a Roman coin, specifically the silver denarius. This coin typically bore the image of the reigning emperor (at this time, Tiberius Caesar) and an inscription proclaiming his divinity (e.g., "Tiberius Caesar, son of the divine Augustus"). For many Jews, who strictly adhered to the Second Commandment against graven images and idolatry, the very presence and use of such a coin for religious purposes or even daily transactions was considered a defilement and a symbol of their subjugation. The question posed to Jesus was not merely economic or political; it was deeply theological and nationalistic, aiming to trap Him in a dilemma that would either undermine His religious authority or expose Him as a rebel.
Key Themes
Matthew 22:19 contributes significantly to several overarching themes within Matthew's Gospel and the broader New Testament. It highlights Jesus' divine wisdom and discernment, showcasing His ability to navigate treacherous human schemes with supernatural insight, as seen also in His encounters regarding His authority in Matthew 21:23-27. The verse also underscores the theme of hypocrisy, revealing the duplicity of the religious leaders who, despite their outward piety, were willing to compromise their principles by carrying and using the very Roman currency they questioned, a theme frequently addressed by Jesus (e.g., Matthew 23). Furthermore, it lays the groundwork for the profound teaching on dual citizenship and allegiance, prompting a discussion about the appropriate relationship between believers and earthly governing authorities versus their ultimate allegiance to God's kingdom, a concept further developed in passages like Romans 13:1-7.
Exposition and Analysis
Key Word Analysis
From epi (upon) and deiknymi (to show), this verb means "to exhibit" or "to display," whether physically or mentally. Jesus' command is not a casual request but a direct, authoritative instruction for His interrogators to produce the very object of their contentious question. It forces them to reveal their own complicity in the system they are questioning.
Of Latin origin (census), this term properly refers to an enrollment or registration for taxation, and by implication, the tax itself. In this context, it specifically denotes the Roman poll tax, a direct imperial tax levied on individuals. Its significance lies in its political and religious implications for the Jewish people, who viewed it as a symbol of their subjugation and a potential violation of their covenant with God.
Of Latin origin, this refers to a denarius, a Roman silver coin. It was the standard coin for the imperial poll tax and was equivalent to a typical day's wage for a common laborer. Critically, the denarius bore the image of the Roman Emperor and often a pagan inscription, making its use for religious purposes or even its mere possession a point of contention for devout Jews, yet Jesus' interrogators readily produced it.
Verse Breakdown
"Shew me the tribute money."
This is Jesus' direct and authoritative command, a brilliant counter-move to the trap set for Him. Instead of immediately answering the loaded question, Jesus demands to see the very object of their inquiry. This action immediately shifts the focus from a theoretical debate to a tangible reality, forcing His questioners to produce the evidence of their own engagement with the Roman system. It also subtly exposes their hypocrisy, as they carry and use the very coin whose legitimacy they are questioning.
"And they brought unto him a penny."
The immediate compliance of the Pharisees and Herodians underscores the effectiveness of Jesus' command. They readily produce a denarius, the specific Roman coin used for the imperial poll tax. This act of bringing the coin confirms their own possession and use of it, thereby implicating them in the very system they are attempting to use against Jesus. The "penny" (denarius) itself becomes a silent witness, a tangible symbol of Roman authority and the very point of contention.
Literary Devices
Matthew 22:19 is rich with Irony and Symbolism. The primary Irony lies in the fact that Jesus' interrogators, who sought to trap Him over a matter of adherence to Jewish law and resistance to Roman authority, are themselves carrying and readily produce the very Roman coin that symbolizes their complicity with the imperial system. Their attempt to expose Jesus' supposed disloyalty instead exposes their own hypocrisy. The "penny," or denarius, functions as powerful Symbolism. It represents not just monetary value but the oppressive Roman occupation, the emperor's claim to divinity, and the tension between earthly and divine allegiances. Jesus' request for this specific coin transforms it from a mere object of commerce into a profound theological prop, setting the stage for His subsequent teaching on rendering to Caesar and to God.
Theological and Thematic Connections
Matthew 22:19, though a brief exchange, is profoundly significant as it encapsulates Jesus' divine wisdom in navigating human traps and establishes the groundwork for a foundational teaching on the Christian's relationship with both temporal and eternal authorities. It highlights the tension between the demands of earthly government and the ultimate allegiance owed to God. Jesus' request for the coin forces His adversaries to confront their own entanglement with the very system they decry, subtly revealing their hypocrisy and setting the stage for His declaration that believers operate under a dual citizenship – one in the earthly realm and one in the heavenly. This passage thus speaks to the believer's responsibility to honor earthly laws and pay taxes, while never compromising their ultimate devotion and worship of God alone.
Reflection and Application
Matthew 22:19 offers more than just a historical account; it provides a profound model for how believers can navigate complex ethical and political dilemmas with wisdom and integrity. Jesus' approach teaches us not to be easily drawn into divisive arguments or false dichotomies. Instead, He demonstrates the importance of understanding the underlying realities of a situation, discerning the true motives of others, and responding with a clarity that transcends the immediate challenge. For us today, this means carefully examining the "coins" of our own lives—the systems, values, and authorities we engage with—and asking whether our participation aligns with our ultimate allegiance to God. It challenges us to live with integrity, avoiding hypocrisy, and to seek divine wisdom in all our interactions, ensuring that our actions truly reflect our faith rather than merely conforming to worldly pressures or political expediency.
Questions for Reflection
FAQ
Why did Jesus ask to see the tribute money instead of answering the question directly?
Jesus' request to see the tribute money was a brilliant strategic move. Instead of falling into the trap of a direct "yes" or "no" answer, which would have either alienated the Jewish populace or incriminated Him with Roman authorities, Jesus shifted the burden of proof onto His questioners. By asking them to produce the coin, He forced them to reveal their own possession and use of the Roman denarius, which bore the emperor's image and often a pagan inscription. This act immediately exposed their hypocrisy, as they, devout Jews, were actively participating in the very system they were questioning. It also provided a tangible object for His subsequent teaching on rendering to Caesar what is Caesar's and to God what is God's Matthew 22:21, turning their trap into an opportunity for profound spiritual instruction.
Christ-Centered Fulfillment
Matthew 22:19, with Jesus' request for the tribute money, serves as a powerful Christ-centered moment, foreshadowing His ultimate authority and the nature of His kingdom. By demanding the coin, Jesus reveals His divine insight into the hearts of His questioners and the true nature of worldly power. He is not merely a political revolutionary or a religious zealot; He is the Lord who transcends earthly systems, even as He engages with them. The image on the coin, claiming Caesar's divinity, stands in stark contrast to the true image of God, which humanity is created to bear Genesis 1:27. Jesus, as the perfect image of the invisible God Colossians 1:15, perfectly embodies what it means to render to God what is God's. His life, death, and resurrection demonstrate that true allegiance is not to a temporal ruler or a piece of metal, but to the King of Kings, who has all authority in heaven and on earth Matthew 28:18. Ultimately, the "penny" represents the world's claim, but Christ's teaching points to a higher reality where our very being, made in God's image, belongs to Him, redeemed by the ultimate price of His own blood 1 Peter 1:18-19.