TRV
“Paying Taxes to Caesar”· Matthew 22:15–22
Translation
King James Version
They say unto him, Caesar's. Then saith he unto them, Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.
Complete Jewish Bible
"The Emperor's," they replied. Yeshua said to them, "Nu, give the Emperor what belongs to the Emperor. And give to God what belongs to God!"
Berean Standard Bible
“Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.”
American Standard Version
They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things that are Cæsar’s; and unto God the things that are God’s.
World English Bible Messianic
They said to him, “Caesar’s.” Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”
Geneva Bible (1599)
They sayd vnto him, Cesars. Then sayd he vnto them, Giue therefore to Cesar, the things which are Cesars, and giue vnto God, those things which are Gods.
Young's Literal Translation
they say to him, `Caesar's;' then saith he to them, `Render therefore the things of Caesar to Caesar, and the things of God to God;'
See on the biblical-era map
In the KJVVerse 23,894 of 31,102 · 76.8%
LawLawHistoryHistPoetryPoetProphetsProphNew TestamentNT
Study This Verse
Copy as
Historical interpretation
Eleven Centuries of Reception
14 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-NiceneEarly MedievalMedieval
2003004005006007008009001000110012001300
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Then he goes on also to show how he wishes you to be subject to the powers, bidding you pay "tribute to whom tribute is due, custom to whom custom," that is, the things which are Caesar's to Caesar, and the things which are God's to God; but man is the property of God alone.
Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Caesar's are to be rendered to Caesar." It is enough that He set in apposition thereto, "and to God the things which are God's.
Will it be "Ye cannot serve God and mammon" to devote your energies to mammon, and to depart from God? Will it be "Render unto Caesar the things which are Caesar's, and unto God the things which are God's," not only not to render the human being to God, but even to take the denarius from Caesar? Is the laurel of the triumph made of leaves, or of corpses? Is it adorned with ribbons, or with tombs? Is it bedewed with ointments, or with the tears of wives and mothers? It may be of some Christians too; for Christ is also among the barbarians.
And as a matter of course, he is already a king-although he even now owes to Caesar the things which are Caesar's.
Since, therefore, Caesar has imposed nothing on us after this fashion of a tributary sect-in fact, such an imposition never can be made,-with Antichrist now close at hand, and gaping for the blood, not for the money of Christians-how can it be pointed out to me that there is the command, "Render to Caesar the things which are Caesar's? " A soldier, be he an informer or an enemy, extorts money from me by threats, exacting nothing on Caesar's behalf; nay, doing the very opposite, when for a bribe he lets me go-Christian as I am, and by the laws of man a criminal.
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.
(Verse 21) They said to Him, 'Caesar's.' Then He said to them, 'Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.' We cannot consider Augustus as Caesar, but Tiberius is understood to be his stepson, who succeeded him and under whom our Lord suffered. However, all the Roman emperors, from the first Caesar, who seized power, have been called Caesars. Furthermore, what He says, 'Render to Caesar the things that are Caesar's,' that is, the tribute and money, and to God the things that are God's, let us understand as tithes, first fruits, offerings, and sacrifices, just as He Himself paid taxes for Himself and Peter (Matthew 17). And He rendered to God the things that are God's, doing the will of the Father (John 6).
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.
Some of the hermits once came to Joseph in Panephysis, to ask him if they should break their fast when they received brothers as guests, to celebrate their coming. Before they asked their question, Joseph said to them, ‘Think about what I am going to do today.’ He put two seats made of reeds tied in bundles, one on his left and the other on his right, and said, ‘Sit down.’ Then he went into his cell and put on rags; he came out, and walked past them, and then went in again and put on his ordinary clothes. The visitors were astonished, and asked him what it meant. He said to them, ‘Did you see what I did?’ They said, ‘Yes.’ He said, ‘Did the rags change me for the better?’ They said, ‘No.’ He said, ‘Did good clothes change me for the worse?’ They said, ‘No.’ He said, ‘So I am myself whether I wear good clothes or rags. I was not changed for better or worse because I changed my clothes. That is how we ought to be when we receive guests. It is written in the Holy Gospel, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (Matt. 22:21). When visitors come we should welcome them and celebrate with them. It is when we are by ourselves that we ought to be sorrowful.’ When they heard this they were amazed that he knew what they intended to ask him, and they praised God.
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.
(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.
Copy as
Continue studying Matthew 22:21 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
In this profound and often-quoted exchange, Jesus masterfully navigates a political trap set by His adversaries, delivering a timeless principle that defines the believer's dual responsibilities to earthly authorities and to God. His response, "Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's," establishes a foundational truth about the nature of human governance and divine sovereignty, asserting that while civil duties are valid, ultimate allegiance and worship belong solely to God.
Context
Literary Context
This pivotal statement in Matthew 22 occurs during Jesus' final week in Jerusalem, a period marked by intense theological and political confrontations with various Jewish religious factions. Immediately preceding this verse, the Pharisees, known for their strict adherence to Jewish law and opposition to Roman rule, conspired with the Herodians, a pro-Roman political party, to entrap Jesus. Their question in Matthew 22:17 regarding the lawfulness of paying taxes to Caesar was designed to force Jesus into a dilemma: either endorse Roman taxation and alienate the Jewish populace, or condemn it and be accused of sedition against Rome. Jesus' request for a denarius, the coin used for the tribute tax, and His subsequent question about whose image and inscription it bore, set the stage for His brilliant and unassailable reply.
Historical & Cultural Context
First-century Judea was under Roman occupation, a reality deeply resented by many Jews who longed for national independence and the restoration of a Davidic kingdom. The tribute tax (Latin: tributum capitis), a poll tax levied on every adult, was a particularly galling symbol of Roman subjugation, as it involved the use of coins bearing the image of the emperor, often deified, which was seen as idolatrous by many devout Jews. The denarius, specifically, typically featured the head of Tiberius Caesar and an inscription declaring him "Tiberius Caesar, son of the divine Augustus," and "Pontifex Maximus" (chief priest). This context highlights the extreme sensitivity of the question posed to Jesus and the political tightrope He was forced to walk.
Key Themes
This verse powerfully contributes to several overarching themes in the Gospels and broader biblical narrative. It addresses the theme of Dual Allegiance and Citizenship, illustrating that believers have legitimate responsibilities to both earthly governments and to God, without one negating the other. It profoundly emphasizes Ultimate Allegiance to God, subtly shifting the focus from the coin's image to humanity's creation in God's image, thereby asserting that our very being, not just our possessions, belongs to God. Furthermore, Jesus' response exemplifies Divine Wisdom and Discernment, showcasing His ability to transcend human political traps and provide a timeless principle for ethical living under any authority, prioritizing divine claims above all others, as seen throughout His teachings on the Kingdom of God.
Exposition and Analysis
Key Word Analysis
Meaning "to give away, i.e. up, over, back, etc. (in various applications):--deliver (again), give (again), (re-)pay(-ment be made), perform, recompense, render, requite, restore, reward, sell, yield." This word implies returning something that is rightfully due or belongs to another. It is not merely "to give" but "to give back," suggesting that the coin, bearing Caesar's image, was already recognized as Caesar's property or domain.
Referring to "Cæsar, a title of the Roman emperor." This term specifically identifies the Roman imperial authority, embodying the secular power and its claims, particularly in the context of taxation and governance.
Meaning "a deity, especially (with ὁ) the supreme Divinity." This word refers to the ultimate, supreme divine authority, contrasting sharply with Caesar. The parallel structure of the verse implies that just as Caesar has a claim based on his image on the coin, God has a far greater claim based on His image (the imago Dei) stamped upon humanity itself.
Verse Breakdown
"They say unto him, Caesar's."
This initial response from Jesus' question about the coin's image confirms that the Pharisees and Herodians recognize the coin as belonging to Caesar, thereby acknowledging his authority over the currency and, by implication, a certain sphere of civil life.
"Then saith he unto them,"
This phrase marks Jesus' transition to His profound and climactic teaching, indicating that their admission about the coin's ownership provides the very premise for His subsequent instruction.
"Render therefore unto Caesar the things which are Caesar's;"
Jesus commands the payment of taxes and fulfillment of civic duties to the governing authority. The use of "render" (apodídōmi) implies giving back what is due, acknowledging the legitimate, though limited, claims of the state over material possessions and civil order. This validates the role of earthly government in God's created order.
"and unto God the things that are God's."
This second, parallel clause is the profound climax of Jesus' statement. It elevates the discussion beyond mere taxation to the ultimate claims of God. If the coin, bearing Caesar's image, belongs to Caesar, then humanity, created in God's image (Genesis 1:27), belongs entirely to God. This encompasses not just material possessions but one's very life, worship, allegiance, and heart.
Literary Devices
Jesus' response is a masterclass in rhetorical brilliance, employing several powerful literary devices. The most prominent is Parallelism, specifically antithetical parallelism, where two contrasting ideas are presented side-by-side ("unto Caesar... unto God"). This structure highlights the distinction between two spheres of authority while also implying their co-existence. There is also profound Symbolism at play: the coin, bearing Caesar's image, symbolizes the realm of earthly authority and material possessions, while the implied "image of God" on humanity symbolizes the spiritual realm and the ultimate claim God has on human life and worship. Furthermore, Jesus' response carries a subtle Irony: the very coin used to trap Him becomes the instrument through which He exposes the limited nature of earthly power compared to the boundless sovereignty of God. His answer is a brilliant Aphorism, a concise, memorable statement of a general truth, designed to be easily recalled and applied.
Theological and Thematic Connections
This verse is foundational for understanding the Christian's relationship with civil authority and divine sovereignty. It establishes a dual citizenship: believers are citizens of both an earthly kingdom and the Kingdom of God. While acknowledging the legitimate role of human government in maintaining order and justice, Jesus unequivocally places God's claims as supreme. Our ultimate allegiance, worship, and very being belong to God, who created us in His image. Therefore, our obedience to earthly rulers must always be subservient to our higher obedience to God, ensuring that no human command ever supersedes a divine one. This principle provides a framework for navigating complex ethical dilemmas where state demands might conflict with divine commands.
Reflection and Application
Matthew 22:21 offers enduring guidance for believers in every generation, particularly in navigating the complexities of civic engagement and spiritual devotion. It calls us to be conscientious citizens, participating responsibly in society by obeying laws, paying taxes, and contributing to the common good, recognizing that earthly authorities are instituted by God for order. However, it simultaneously reminds us that our primary identity and ultimate allegiance are to God. This means our lives, talents, and resources are ultimately His, to be used for His glory and the advancement of His Kingdom. When the demands of Caesar conflict with the commands of God, our higher calling is to obey God. This verse challenges us to live with discernment, constantly evaluating where our true treasures and loyalties lie, ensuring that our commitment to God remains paramount, influencing every aspect of our lives, from our finances to our ethics.
Questions for Reflection
FAQ
Does this verse mean Christians should always obey the government, no matter what?
No, this verse does not advocate for absolute, unquestioning obedience to all government commands. While it clearly establishes the legitimacy of civil authority and the Christian's responsibility to fulfill civic duties like paying taxes, it crucially balances this with the command to "render unto God the things that are God's." This implies a hierarchy of allegiance. As the apostles later declared in Acts 5:29, "We must obey God rather than men." Therefore, when the demands of the state directly contradict God's moral law or compel believers to sin, our ultimate allegiance to God takes precedence. The verse calls for discernment, recognizing the legitimate sphere of government while always prioritizing divine commands.
Christ-Centered Fulfillment
While Matthew 22:21 directly addresses the relationship between civil and divine authority, its deeper Christ-centered fulfillment lies in Jesus' own embodiment of this principle and His ultimate claim as the one to whom all things, both Caesar's and God's, ultimately belong. Jesus, the Son of God, perfectly rendered to God what was God's through His complete obedience, sacrificial life, and atoning death, becoming the ultimate Lamb of God who takes away the sin of the world (John 1:29). He did not merely teach about rendering to God; He was the perfect rendering. Furthermore, Jesus' resurrection and ascension declare Him as King of Kings and Lord of Lords, to whom "all authority in heaven and on earth has been given" (Matthew 28:18). Thus, even Caesar's authority ultimately derives from and is subject to Christ's sovereign rule (Romans 13:1). In Christ, the tension between earthly and heavenly allegiances is resolved, as believers are called to live as citizens of His eternal Kingdom, whose ultimate loyalty is to Him, the one who purchased them with His own blood (1 Peter 1:18-19).