The second challenge: What is owed to God, what is owed to man?
Who do you belong to? When Jesus is confronted by the leadership of his day with a trick question - should a Jew should pay his taxes. It was a trick question designed to either shame him in the eyes of the people or to show him to be in rebellion against Caesar. Instead of falling into the trap he responds by asking a question. What belongs to Caesar, what belongs to God? In a shocking turn, he shows that the leadership is not living as those who belong to God! God does not own money, that is Ceasar’s, God owns the hearts of men!
Discussion:
“And they sent to him some of the Pharisees and some of the Herodians, to trap him in his talk.”
Mark 12:13 (ESV)
Previously the Pharisees had joined with the Herodians on the best way to destroy (kill) Jesus, (Mark 3:6) and here we see them teaming up again. This would have been shocking, as the Pharisees were a party beloved by the commoners, they were more of a grass roots kind of group, whereas the Herodians were supporters of King Herod, who can be defined as “the household servants or slaves of Herod, his officials or courtiers … and more generally all the supporters of Herod’s regime, whether or not they belonged to an organized group or party” (Marcus 2009, 815–816). King Herod (Antipas) ruled in Galilee but Jerusalem was a Roman province ruled by the Roman governor Pontius Pilate (Stein 2008, 543). Thus, the Herodians were not in their element, but were probably there for the feast, as were other Jews. These two groups would have naturally been at best indifferent to each other, or more likely, often at odds. But here we see them united against a common foe, the Messiah. Two enemies united with one goal, to kill the Messiah.
We must consider the undercurrent here as well. The Jews, including the leadership, had gathered to celebrate the feast of Passover (which included the Feast of Unleavened Bread). This was to be a time of worship, a time set aside to honor God. It was a time of rejoicing and thanking Him for their deliverance from Egypt. But it was during this time that they chose to murder the Messiah. They would use the Romans to bind a man during a festival that was dedicated to freedom. They would use the days of sacrifice as a time to murder. This would have been utterly shocking and repulsive to a devout Jew! This would be like hearing that an American had planned to overthrow the government on the 4th of July, but much worse, because this wasn’t about government, it was about God!
There is one more thing to consider here. During the Jewish rebellion against Rome, which led to the destruction of the temple, the Zealot’s attacked the Herodian rulers (Collins and Attridge 2007, 556 and Angus 1908–1926, 853). Depending on when Mark was written (in our introduction blog post we stated that it was sometime between 65-75 AD), it is possible that the readers of this book would have instantly thought of this event (Collins and Attridge 2007, 556).
Either way, this attack on Jesus would have been a very serious event. At first it may seem that they were not out for blood, but instead just seeking to trap him. However, we will see that their question, their trap, had very strong consequences if he answered incorrectly!
“And they came and said to him, “Teacher, we know that you are true and do not care about anyone’s opinion. For you are not swayed by appearances, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not? Should we pay them, or should we not?”
Mark 12:14 (ESV)
The Jewish revolt around 7 AD, which seemed to have created the Zealot movement, shows the Jewish attitude towards taxation. They viewed it as theft! They hated taxation and viewed Jewish tax collectors as thieves and sinners. It is in this environment (milieu) that Jesus is asked about taxation. However, there is much more going on here which we will discuss shortly.
On the other side is the very real knowledge that to proclaim the tax system as unlawful would have been seen as rebellion against Rome! It would mean death. Here Jesus is surrounded by people who may stone him for pronouncing taxation as good or lawful, but also those who are loyal to the Romans would report any objection! This is a lose-lose question! It is a very real trap intended to destroy Jesus, not only in his reputation, but perhaps even his life (Evans 2001, 246)!
There is another element here. Jesus has just entered Jerusalem as a king, and thus, the commoners might have expected him to proclaim himself and throw off the burden of Rome. Here is his chance to overthrow the burden of taxation and set himself up as king of the Jews (Evans 2001, 246). But he didn’t do that. He rejected the timing of men and followed the instructions of his Father. He responded to their question with a question.
“But, knowing their hypocrisy, he said to them, “Why put me to the test? Bring me a denarius and let me look at it.” And they brought one. And he said to them, “Whose likeness and inscription is this?” They said to him, “Caesar’s.”
Mark 12:15–16 (ESV)
Remember that the Torah commands that they were not to make a graven image, and the Roman coins included an image of the emperor proclaiming him as a son of a god (Lane 1974, 424). Thus, to have such a coin could have been viewed as breaking that commandment. Yet the Jews were forced to pay their taxes with this coin. Thus, the question, is it lawful, is a real one. Is it lawful to pay a tax with money that proclaims a man to be a god? Is that breaking the commandment not to make a graven image?
The irony here, is that they have such a coin, and he does not (Edwards 2002, 363)! Their hypocrisy is obvious here, for they paid their taxes (or else they would have been dead) yet they question him about how lawful it is.
And so he answers brilliantly by asking them a question, whose face is on the coin. With the answer of Caesar, he delivers the only possible answer that would lose him from the trap.
“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.”
Mark 12:17 (ESV)
Since the coin has been created by Caesar’s command, it belongs to him. It is of this world. The real question is, what belongs to God? Does money? It seems not. As I heard N.T. Wright once point out, the money is Caesar’s, but the people are God’s! Thus, they are to pay Caesar what is owed him, while also giving to God what is owed him, that is, their lives! He has indeed reversed the trap and instead pointed out that they have not paid God what was owed to him, their lives (Malina and Rohrbaugh 2003, 201).
Not only did Jesus tell them to give the money with Ceasar’s name on it to Ceasar, but He also made it clear by saying to “give to God what is God’s” that Ceasar is not God. It would not have been lost on the Jews around him that by saying that they are to give to God, and not Ceasar, their lives, that He was also saying that Ceasar was not god.
Thus, Jesus escaped the trap of the world around him and showed that in their wickedness they were not serving the Lord. Not only were they plotting His death when they should be worshipping Yahweh, but they were also neglecting to give to God what was truly owed to him. So his enemies, who had sought to shame him, themselves found only shame. They intended to shock him with such a brilliant trap, but in the end, it was they who were amazed!
Life Application and Questions to Consider:
How shall we apply this to our daily lives? Firstly, we belong to God. God said that Israel belongs to Him (Psalm 135:4, Isaiah 43:1) and we also belong to the Lord (1 Corinthians 6:20). We are to give to God what is His, our very lives! We are to live our lives, not in service to the world, or even our governments or systems around us, but instead, our true duty is to Yahweh. That does not mean that we cannot serve our country faithfully, but we do so as those who belong to God. Jesus said His kingdom was not of this world (John 18:36), and when he was tempted with all the kingdoms of the world he turned the offer down. We are his, we belong to him. He is not interested in money, which belongs to the kingdom of man, but in the hearts of men. We must live our lives to him, giving him all we are!
Secondly, we should take the practical lesson, we must give to Ceasar what is his, we should pay our taxes. Christians are not called to fight the world system but instead are called to live honorably within it (1 Peter 2:12) while showing love to our neighbors (those around us) (Matthew 22:37–39). We should obey our leaders (Romans 13:1-7) while recognizing that we are in the world, but not of it (John 17:14); we are foreigners (1 Peter 2:11). Taking all this into account, we can see that we are be good citizens of whatever nation we live in, while recognizing that our true nation is a heavenly kingdom! However, this does not get us out of taxes. Pay Ceasar what is his, his money, and give to God your very soul.
Connections
Matthew 22:15–22
Luke 20:20–26
Outline
The Pharisees and Herodians come to trap Jesus.
They ask him if it is lawful to pay taxes.
Jesus says to give to Caesar what is his and to give to God what is his.
FAQ for the article
What is the meaning of Mark 12:13–17?
Mark 12:13–17 records Jesus’ response to a political and religious trap set by the Pharisees and Herodians. When asked whether Jews should pay taxes to Caesar, Jesus answered, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s.” His response affirmed civic responsibilities while emphasizing that human lives ultimately belong to God.
Why did the Pharisees and Herodians try to trap Jesus?
The Pharisees and Herodians were unlikely allies united by their opposition to Jesus. They hoped His answer about taxes would either alienate the Jewish people, who resented Roman taxation, or provide grounds for Roman authorities to accuse Him of rebellion.
Why was paying taxes such a controversial issue in first-century Judaism?
Many Jews viewed Roman taxation as a symbol of foreign oppression and even theft. The memory of earlier revolts against Rome and the rise of groups like the Zealots made the issue highly emotional and politically charged.
What was a denarius, and why was it significant?
A denarius was a Roman coin commonly used for paying taxes. It bore the image of Caesar and inscriptions that promoted the emperor’s authority and divine status, creating tension for Jews who opposed graven images and emperor worship.
Why did Jesus ask whose image was on the coin?
By asking whose image appeared on the coin, Jesus highlighted that the coin belonged to Caesar’s economic system. This allowed Him to redirect the discussion from money to a deeper question about who truly owns human beings.
What does “Render to Caesar what is Caesar’s” mean?
Jesus taught that believers should fulfill legitimate civic obligations, including paying taxes and respecting governmental authority. Christians can participate responsibly in society while maintaining their ultimate loyalty to God.
What does “Render to God what is God’s” mean?
The statement points to humanity’s complete obligation to God. Just as Caesar’s image was stamped on the coin, God’s image is reflected in people. Therefore, believers are called to give God their hearts, lives, worship, and obedience.
Was Jesus supporting Roman rule?
Jesus was not endorsing every action of the Roman Empire. Instead, He distinguished between earthly authority and God’s ultimate authority, teaching that believers can live faithfully under civil governments while belonging first to God’s kingdom.
How did Jesus expose the hypocrisy of His opponents?
Jesus’ opponents possessed and used the very Roman coin they criticized. Their attempt to trap Him revealed that they were more concerned with political maneuvering than wholehearted devotion to God.
What does this passage teach about the relationship between faith and government?
The passage teaches that Christians have responsibilities both to society and to God. Believers should be good citizens, obey lawful authorities, and pay taxes while recognizing that their highest allegiance belongs to God’s kingdom.
Why were the crowds amazed by Jesus’ answer?
Jesus avoided the trap entirely while exposing the deeper spiritual failure of His accusers. Instead of debating taxes alone, He redirected attention to humanity’s obligation to God, leaving His opponents without a response.
How does Mark 12:13–17 apply to Christians today?
This passage reminds believers to honor lawful civic responsibilities while giving God complete devotion. Christians are called to live faithfully in the world, pay their obligations, and remember that their identity and ultimate citizenship belong to God’s kingdom.
Does this passage teach Christians to pay taxes?
Yes. Jesus’ teaching has historically been understood as affirming the payment of taxes and the fulfillment of lawful civic duties while maintaining ultimate obedience to God.
What is the central message of Mark 12:13–17?
The central message is that money and political systems belong to the realm of human government, but human lives belong to God. Jesus calls His followers to fulfill earthly obligations while surrendering their hearts completely to the Lord.
References-
Joel Marcus, Mark 8–16: A New Translation with Introduction and Commentary, vol. 27A, Anchor Yale Bible (New Haven; London: Yale University Press, 2009), 815–816.
Robert H. Stein, Mark, Baker Exegetical Commentary on the New Testament (Grand Rapids, MI: Baker Academic, 2008), 543.
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 556.
Samuel Angus, “ZEALOTS,” in Encyclopædia of Religion and Ethics, ed. James Hastings, John A. Selbie, and Louis H. Gray (Edinburgh; New York: T. & T. Clark; Charles Scribner’s Sons, 1908–1926), 853.
Adela Yarbro Collins and Harold W. Attridge, Mark: A Commentary on the Gospel of Mark, Hermeneia—a Critical and Historical Commentary on the Bible (Minneapolis, MN: Fortress Press, 2007), 556.
Craig A. Evans, Mark 8:27–16:20, vol. 34B, Word Biblical Commentary (Dallas: Word, Incorporated, 2001), 246.
Ibid
William L. Lane, The Gospel of Mark, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1974), 424.
James R. Edwards, The Gospel according to Mark, The Pillar New Testament Commentary (Grand Rapids, MI; Leicester, England: Eerdmans; Apollos, 2002), 363.
Bruce J. Malina and Richard L. Rohrbaugh, Social-Science Commentary on the Synoptic Gospels, Second Edition (Minneapolis, MN: Fortress Press, 2003), 201.
