St Mark Chapter XII : Verses 13-17
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| Render therefore to Caesar the things that are Caesar's, and to God the things that are God's... J-J Tissot. |
[14] Who coming, say to him: Master, we know that thou art a true speaker, and carest not for any man; for thou regardest not the person of men, but teachest the way of God in truth. Is it lawful to give tribute to Caesar; or shall we not give it?
[15] Who knowing their wiliness, saith to them: Why tempt you me? bring me a penny that I may see it.
[16] And they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar's.
[17] And Jesus answering, said to them: Render therefore to Caesar the things that are Caesar's, and to God the things that are God's. And they marvelled at him.
[13] Et mittunt ad eum quosdam ex pharisaeis, et herodianis, ut eum caperent in verbo. [14] Qui venientes dicunt ei : Magister, scimus quia verax es, et non curas quemquam : nec enim vides in faciem hominum, sed in veritate viam Dei doces. Licet dari tributum Caesari, an non dabimus? [15] Qui sciens versutiam illorum, ait illos : Quid me tentatis? afferte mihi denarium ut videam. [16] At illi attulerunt ei. Et ait illis : Cujus est imago haec, et inscriptio? Dicunt ei : Caesaris. [17] Respondens autem Jesus dixit illis : Reddite igitur quae sunt Caesaris, Caesari : et quae sunt Dei, Deo. Et mirabantur super eo.
Notes
Note. — We must place here, after the parable of the wicked husbandmen, the parable of the Marriage of the King’s Son, which St Matthew alone relates.
13. they send to him, — i.e. the Pharisees whom our Lord had so recently silenced, who, “ leaving him,” had gone “ their way ” and “ consulted among themselves how to ensnare him in his speech ” (St Matt. xxii. 15). Being upon the watch, they sent spies, who should feign themselves just, that they might take hold of him in his words, that they might deliver him up to the authority and power of the governor (St Luke xx. 20). Here we see the object of those who came and the instructions they had received. The Pharisees are mentioned as thus plotting to the exclusion of the chief priests and scribes, because they formed the dominant body in the Sanhedrin, and the chief element in the deputation that had questioned Jesus concerning His authority. It was in the council which they held, that this fresh plot against our Lord was planned.
some of the Pharisees, — i.e. they sent their disciples with the Herodians. These disciples were young men who studied under them, and were qualifying themselves to graduate as Rabbis. These disciples themselves may have been earnest, zealous young men, and to a certain extent free from the notable defects of the Pharisees.
the Herodians. It is difficult to ascertain who they were, but it is generally agreed that they were a political party. (See Herodians, Part IV.). These now form a second coalition in order to find matter for accusing our Lord of rebelling against Cæsar. Their first coalition took place after Jesus had healed the man with the withered hand (St Mark iii. 6).
catch: literally “ensnare” Him, as a fowler catches birds in a trap. in his words. They hoped Jesus would say something which they could interpret as seditious. Hitherto they had tried to discredit Jesus as a religious teacher, now they seek to convict Him as guilty of sedition.
14. Master. They came as respectful disciples, pretending that they would fain learn from Him. There is a marked contrast in their bearing, and that of the deputation who came with arrogance and scorn to question His authority.
we know that, etc. We notice that they praise Jesus for four things —
1. Because He was a true speaker.2. Because He taught the way of God in truth.3. For His fearless boldness.4. For His lack of human respect.
The whole speech is an example of hypocritical flattery, by means of which they hoped to ensnare our Lord. In what a different spirit Nicodemus had used almost the same words, Rabbi , we know that thou art come a teacher from God (St John iii. 2).
Is it lawful to give, etc. St Matthew prefaces these words with Tell us therefore what dost thou think (xxii. 17). If our Lord had answered in the affirmative, the Pharisees would have said He was no true patriot, and He would have angered the people, who hated paying tribute to Rome, and only did so under compulsion. If He had replied in the negative, the Herodians would have accused Him of refusing to pay tribute and of stirring up the people to rebellion, as indeed they did later on, in spite of His wise answer to their cunningly devised question. They propose the question so as to require the answer “yes” or “no.” The Jews understood the text, Thou mayest not make a man of another nation king (Deut. xvii. 15), to forbid them to pay tribute to a foreign nation, yet they had been vassals of Assyria, Babylon, Egypt, and Persia in turn.
15. Who knowing their wiliness : knowing their wickedness (St Matt.), considering their guile (St Luke). Jesus at once let them know that He perceived their design, by the question He put to them.
Why tempt you me ? (ye hypocrites, St Matt.). Jesus here shows His fearlessness and absence of human respect. Their praise, if hypocritical in intention, was true in fact.
bring me a penny, — i.e. a denarius, worth from 71/2d. to 81/2d. of our English money.
These coins were first issued in 269 B.C. They were silver coins used for the payment of tribute. Special Roman coins were current in Palestine without the Emperor’s effigy. They were impressed with palms, lilies, grapes, and censers until the time of Vespasian, when no further concession to Jewish prejudices was made.
16. they brought it him. Probably they fetched one from the money changers, who would be near at hand, as the strict Pharisees would not carry these coins with them, on account of the pagan emblems which they bore, or the Herodians might have had one to hand.
Whose is this image, etc. The coin was probably the tribute coin, bearing the image of Tiberius.
Jewish coins did not bear the effigy of a man, as this was considered contrary to the Law of Moses. They used coins bearing images of inanimate things. Herod Philip, in order to flatter the Emperor, had caused his coins to be stamped with the image of Cæsar surrounded with a wreath of laurels.
and inscription. These coins bore the inscription Tiberius Cæsar, Divi Augusti Filius Augustus. ( Tiberius Cæsar, the noble son of the godlike Augustus.) On the obverse were inscribed the words Pontifex Maximus.
They say to him, Cæsar’s. By their answer they admit the legality of the tribute, in accordance with a Jewish dictum, Ubicumque numisma regis alicujus obtinet illic incolæ regem istum pro domino agnoscunt — (wherever the coins of a king are current, the inhabitants own him as their lord).
17. Render therefore, etc. Once more Jesus silences His enemies and teaches them the important lesson that we are to obey the higher powers when this obedience does not clash with the law of God. Then we must obey God rather than man. This doctrine is frequently enforced by the Apostles in their Epistles. Let every soul be subject to higher powers : for there is no power but from God, etc. : Render therefore to all men their dues. Tribute to whom tribute is due, etc. (Rom. xiii. 1-7). Be ye subject therefore to every human creature for God's sake : whether it be to the king as excelling, etc. (1 St Pet. ii. 13).
Render . ... to God the things that are God's. By these words we are reminded of our duty to our Creator. Our soul bears the image of its Maker, and we must render to God the triple tribute of our memory, our understanding, and our will. All the faculties of our soul owe allegiance to Him, and we must remember in our daily life to give Him due worship and service, and to put Him first, since in him we live and move and have our being.
they marvelled : and held their peace (St Luke), and leaving him went their ways (St Matt.). Once more Jesus had triumphed and His enemies left Him. They were silenced, but still incredulous, and more exasperated at each defeat.
Additional Notes
The three planned attacks on our Lord.
The Jewish authorities having completely failed in their attempt to ensnare Jesus by the question concerning the source of His authority, now plan three different attacks for the same end.
(1) The Herodians — the disciples of the Pharisees — question Him concerning the legality of paying the tribute money.
(2) The Sadducees question Him on the resurrection. This was a question asked in mockery.
(3) The Pharisaical scribe questioned our Lord. Jesus, with divine wisdom, defeated His adversaries, “ and after that they durst not ask him any more questions ” (St Luke xx. 40).
14. Is it lawful to give tribute to Caesar ? This was no new matter of debate, but one which had agitated the Jews whenever they became tributary to any foreign power, and particularly since about 3 A.D., when a certain Judas of Galilee headed a revolt, and refused to pay the tribute. St Luke speaking of him says, “After this man rose up Judas of Galilee in the days of the enrolling, and drew away the people after him : he also perished ; and all, even as many as consented to him, were dispersed” ( Acts v. 37). Those who held that it was unlawful to pay tribute based their opinion on the text, “Thou mayest not make a man of another nation king .... he shall not have .... immense sums of silver and gold” ( Deut. xvii. 15). As a fact, the Jews had of their own free will sacrificed their freedom to the Romans through intestine strifes concerning the office of high-priest. Hyrcanus II. and Aristobulus II., the sons of Alexander Jannæus, a Machabean high-priest, quarrelled as to which of the two should hold this office. They submitted the question to Pompey as arbitrator, as he was then in command over the Roman army in the East. Pompey decided in favour of Hyrcanus, the elder of the two sons. Aristobulus deposed and defeated his brother, B.C. 69, and took on himself the office of high-priest; Hyrcanus II., being unable to maintain his rights, handed them over to the Romans, to which cession the chief authorities among the Jews consented, in order to avoid anarchy and bloodshed. By thus placing themselves under the protection of Rome, by whose power Hyrcanus was reinstated, they thereby became tributary to Rome. There was at first no fixed annual tax; but the Romans could, in case of need, exact money from those whom they protected. Augustus, about the time of the birth of our Lord, ordered a census to be made, and from this time, the tribute was fixed at an annual sum per head. It was this which led to the revolt of Judas of Galilee, who declared that the Jews owed tribute to God alone, and that it was unlawful to pay taxes to infidels and idolaters. He and his followers perished ; but many in Palestine shared his opinions. The Pharisees and the majority of the people held that it was unlawful, but dared not proclaim their views. The Herodians (whoever they may have been — a point which it is difficult to ascertain exactly) maintained that the custom was lawful. The Galileans, who were of the sect headed by Judas, gave the Romans trouble on several occasions, and the utter destruction of the city and nation under Titus and Vespasian, was the result of a rebellion against paying tribute. Possibly this question was proposed to Christ, precisely because He and His followers were Galileans.
Rabbinical teaching concerning graven images.
The doctrine of the Jewish Rabbis on this point varied, and was in general in the direction of latitude rather than of prohibition. They distinguished between having and using, and also between finding and making.
By the Mishna, it was not forbidden to represent human beings, provided they bore no ensign of authority, such as a stall, globe, or sword. If coins bore such emblems of power it was forbidden to use them. The Mishna also forbade representations of the sun, moon, or dragons. Some Jews, however, tolerated certain statues and images for the purpose of ornament, but the stricter Rabbis would not suffer them even under these conditions. Thus Josephus blames Solomon, saying that “ he sinned and fell into an error about an observation of the laws, when he made images of brazen oxen that supported the brazen sea, and the images of lions about his own throne ” ( Antiq ., viii. 7. 5). Josephus was once sent as legate in order to persuade the people to demolish a house which Herod the tetrarch had built, and which had figures of living creatures in it ( Life of Jos., x. 12), and he succeeded in his mission.
The Herodians
It is generally supposed that the “ Herodians ” were the admirers and partisans of Herod, and hence their name. They constituted a political, rather than a religious, sect, and were generally bitterly opposed to the Pharisees. In joining with the Pharisees against our Lord (see St Mark iii. 6) they were animated by the hatred of His Divine Person, which they had in common with them. The Herodians adopted certain tenets of the Sadducees. They looked to Herod for deliverance from the Roman yoke, and also for positions of wealth and independence. They again made common cause with the Pharisees during Holy Week, when questioning our Lord with regard to the tribute to Caesar (xii. 13). They were self-indulgent, worldly men, and Jesus warned His disciples against them — e.g., Beware of the leaven of Herod. As Galilee was Herod’s tetrarchy, it was naturally full of his adherents. Jesus probably referred to them, when He said, “ behold, they that are clothed in soft garments are in the houses of kings ” (St Matt. xi. 8), for Jewish historians tell us that those scribes who attached themselves to Herod the Great’s party laid aside the garments distinctive of their profession, and adopted the gorgeous apparel of Herod’s courtiers. The later Herodians probably did the same, and Christ’s reference to “ the houses of kings ” may refer to the palace of Herod Antipas. St Mark only mentions the Herodians on the two occasions referred to above.
Totus tuus ego sum
Et omnia mea tua sunt;
Tecum semper tutus sum:
Ad Jesum per Mariam.
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