Matthew 22:21 - Printer Friendly

ESV: They said, "Caesar 's." Then he said to them, "Therefore render to Caesar the things that are Caesar 's, and to God the things that are God 's."

NIV: "Caesar’s," they replied. Then he said to them, "So give back to Caesar what is Caesar’s, and to God what is God’s."

NASB: They *said to Him, 'Caesar’s.' Then He *said to them, 'Then pay to Caesar the things that are Caesar’s; and to God the things that are God’s.'

CSB: "Caesar’s," they said to him. Then he said to them, "Give, then, to Caesar the things that are Caesar’s, and to God the things that are God’s."

NLT: Caesar’s,' they replied. 'Well, then,' he said, 'give to Caesar what belongs to Caesar, and give to God what belongs to God.'

KJV: 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.

NKJV: They said to Him, “Caesar’s.” And He said to them, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

Though Jesus knows the challenge is a feeble attempt by the Pharisees to trap Him, He is answering a supposedly no-win question: Is it lawful to pay taxes to Caesar (Matthew 22:15–20)? He has asked for a denarius, the coin required to pay the tax, and has asked whose image and inscription are on the coin. Everyone present would have known this, even without looking at the coin. The denarius was a required currency in Israel. Some quickly answered that Caesar's name and inscription were on the coin. Specifically, the image was of "Tiberius Caesar, son of the Divine Augustus." By this time, though, the word Caesar had become a title, meaning emperor of Rome and its occupied territories throughout the world.

Jesus now gives a masterful reply to a trick question: Give to Caesar what is Caesar's and give to God what is God's.

In other words, that which bears the image of Caesar ultimately belongs to him. Why not give it to him? In this way, Jesus essentially shrugs off the challenge as a false dilemma. One can honor the requirements of a secular government (Romans 13:1) without embracing all it stands for. Paying the tax to Rome, then, is a separate question from the issues of the Old Testament law.

Interestingly, Jesus' remark also begs an important question: if we owe Caesar that which bears his image, what then do we owe God? The assumed answer is that we owe God that which bears the image of God. This profound implication points to the creation account, where God created humanity in His own image (Genesis 1:27). Every human being bears the image of God. In that way, all of humanity belongs to Him, including ourselves. Jesus' answer makes clear that human beings are responsible not just to give their money to whatever government issues it, but also to give ourselves to the God who made us.

Matthew 22:15–22 is a famous event, containing Jesus' response to the issue of taxes. This moment is also depicted in Mark 12:13–17 and Luke 20:20–26. In that context, Jewish people resented being forced to pay those fees to Rome. This makes the challenge a trap: the Pharisees want Jesus to make an unpopular statement or open Himself to arrest for rebellion against the Roman Empire. Instead, Jesus points out that the Roman denarius has Caesar's image on it. He then tells the people to give Caesar what is his and give God what is God's. This subtly implies that we should give ourselves to God, since we bear His image (Genesis 1:27; Matthew 22:37).

Continuing a dialogue with hostile religious leaders, Jesus tells a parable comparing the kingdom of heaven to a wedding feast which ends up being attended by those not initially invited. He answers trick questions about taxes, marriage, resurrection, and the Law of Moses. These responses are the source of common English idioms such as "render to Caesar…" and "many are called but few are chosen." Finally, Jesus asks how the Messiah can be both the son of David and the Lord of David. None can answer Him, so they stop challenging Him in public.

This chapter extends an exchange between Jesus and several groups of religious leaders in the temple. The previous chapter concluded with two parables about the failures of the religious leaders. This chapter begins with a third parable, about chosen guests who refuse to attend a wedding feast. Jesus then fields questions from several religious groups, who fail in their attempts to trip Him up. His wise and profound answers silence all of them. At this point, Jesus launches into a full-throated condemnation of the Pharisees in chapter 23.

The Gospel of Matthew clearly shows the influence of its writer's background, and his effort to reach a specific audience. Matthew was one of Jesus' twelve disciples, a Jewish man, and a former tax collector. This profession would have required literacy, and Matthew may have transcribed some of Jesus' words as they were spoken. This book is filled with references to the Old Testament, demonstrating to Israel that Jesus is the Promised One. Matthew also includes many references to coins, likely due to his former profession. Matthew records extensive accounts of Jesus' teaching, more than the other three Gospels.