Mark 12:17 - Printer Friendly

ESV: Jesus said to them, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they marveled at him.

NIV: Then Jesus said to them, 'Give back to Caesar what is Caesar's and to God what is God's.' And they were amazed at him.

NASB: And Jesus said to them, 'Pay to Caesar the things that are Caesar’s, and to God the things that are God’s.' And they were utterly amazed at Him.

CSB: Jesus told them, "Give to Caesar the things that are Caesar's, and to God the things that are God's." And they were utterly amazed at him.

NLT: Well, then,' Jesus said, 'give to Caesar what belongs to Caesar, and give to God what belongs to God.' His reply completely amazed them.

KJV: And Jesus answering said unto them, Render to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.

NKJV: And Jesus answered and said to them, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” And they marveled at Him.

Devout Jews hate that they are ruled by Rome. They hate that even their part-Jewish kings and tetrarchs rule with Rome's authority. They yearn for the fulfillment of the covenants God gave Abraham and David, that they will have their own nation, ruled by David's descendant. The trick question posed to Jesus was whether Jews "ought to" pay taxes to the Romans. The assumption is that Jesus will either give a simple "no," making Him a rebel against Rome, or a simple "yes," angering His Jewish followers.

Jesus' answer here does more than prove the trick question is misleading (Mark 12:13–14). It implies something crucial about our obligations to God. Coins bearing the image of Caesar are rightfully owed to Caesar—so to whom do lives bearing the image of the Creator belong (Genesis 1:27)?

Jesus isn't explicit, here, about what the Pharisees and Herodians are withholding from God. He does go into more detail on the behavior of the Pharisees and Scribes in Matthew 23:1–36. Their public worship is designed to win the admiration of the people, not actually worship God. They burden the people with false traditions that draw them away from true God-worship. They value the minutia of the Mosaic law more than the just, merciful, and faithful character of God's heart (Mark 7:1–13).

Cultural angst aside, there are many advantages to living in the Roman Empire. Despite periodic rebellions by the Israelites themselves, this region is relatively safe. Pax Romana means the Jews don't have to worry about being invaded by Assyria or Babylon or Egypt. Trade routes are well-established, and thanks to geography, Israel is in the middle of the land-route between Europe and Africa. The Empire has a common language and a common currency, making trade convenient. Rome and its Caesars are the reason for this. The coin required to pay the tax has a graven image of Emperor Tiberius and wording that identifies his parents as deities. If the Jewish religious leaders have no problem carrying and using such coins to the temple itself, they should have no problem returning the coins to Caesar.

Considering all the ways the Pharisees neglect the true worship of God, paying an earthly tax to an earthly emperor shouldn't be an issue. Jesus' answer defeats the attempted trap, and further establishes Jesus as a philosopher to be reckoned with. Eventually, His critics will realize this and stop trying to trip Him up (Mark 12:34).

Mark 12:13–17 is clarified by insight into the Pharisees' complex attitudes. They have very strong religious beliefs, which go beyond God's inspired Scriptures. They hate that Israel is subjugated to Rome, but unlike the violence-minded Zealots, they aren't a political threat. In contrast to Pharisees, the Herodians support Rome's rule and all the benefits that go with it. These unlikely bedfellows join to trap Jesus with a question about taxes. If His answer supports the Pharisees, the Herodians can claim Jesus is rebelling against the emperor. If His answer supports the Herodians, the Pharisees can assert He doesn't support Israel. This account is also in Matthew 22:15–22 and Luke 20:20–26.

Days before, Jesus has entered Jerusalem, hailed as a hero by the people (Mark 11:1–11). While teaching in the temple courtyard, Jesus shows superior understanding of Scripture over the chief priests, scribes, and elders (Mark 12:27–33), the Pharisees and Herodians (Mark 12:13), the Sadducees (Mark 12:18), and the scribes again (Mark 12:35, 38). Sadly, even in the instance where a scribe does understand Scripture, that is no guarantee he will follow it to its logical conclusion: Jesus (Mark 12:28–34). In contrast, a humble widow exemplifies the faithfulness and piety the leaders lack (Mark 12:41–44). Jesus leaves the temple for the last time to teach the disciples on the Mount of Olives (Mark 13). In Mark 14, He prepares for the crucifixion.

The Gospel of Mark emphasizes both Jesus' servanthood and His role as the promised Messiah: the Son of God. This is done through a concise, action-packed style. Mark provides relatively few details, instead focusing on actions and simple statements. This relates to the Gospel's authorship, which is believed to be based on the memories of the apostle Peter. These include many of Jesus' miracles, in contrast to other Gospels which include many more of Jesus' teachings and parables. Mark also makes frequent mention of Jesus' ministry being misunderstood by others.