Luke 20:24
in Luke 20“Show Me a denarius. Whose image and inscription are on it?” “Caesar’s,” they answered.
BSB
The same verse in ASV and KJV ▾
ASV
Show me a denarius. Whose image and superscription hath it? And they said, Cæsar’s.
KJV
Shew me a penny. Whose image and superscription hath it? They answered and said, Cesar’s.
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This verse in Luke 20
Commentary
13 notes on this verseWhen they questioned him about the penny, he asks about the image, because there is one image of God and another image of the world. The apostle also admonishes us, "As we have borne the image of the earthly, let us bear also the image of the heavenly." Christ does not have the image of Caesar, because he is the image of God. Peter does not have the image of Caesar, because he said, "We have left all things, and have followed you."
This site's exposition
perceived their craftiness
on Luke 20:23-26
Perceiving their craftiness, he asks them to shew him a penny, a denarius bearing Caesar's image and superscription, and lets their own answer, Caesar's, supply half his verdict: render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's. The coin bears Caesar's image and so belongs in Caesar's economy, but man bears God's image and so belongs, whole, to God, a distinction the questioners had not thought to ask about. They could not take hold of his words before the people and marvelled at his answer, the trap sprung on no one but its makers, and the bench reads the saying as neither an endorsement of the state above God nor a retreat into private religion, but two claims held together without confusing which is ultimate.
The record, by era
The Church Fathers4 voices
And everywhere we, more readily than all men, endeavour to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Him; for at that time some came to Him and asked Him, if one ought to pay tribute to Caesar; and He answered, "Tell Me, whose image does the coin bear?" And they said, "Caesar's." And again He answered them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."
Furthermore, man became in the beginning, as it is written in Genesis, "in the image of God," but later due to his disobedience, he also took on an "earthly" image. Just as a coin bears the image of the ruling king of nations, thus the one doing the works of the "ruler of the world" bears his image. The Savior exhorts to give up and put away this image and to bear the image which was from the beginning created in the likeness of God. Following this, Paul also says, "As we have borne the image of the earthly, let us also bear the image of the heavenly." Therefore, this signifies: "Render unto Caesar the things that are Caesar's, and unto God the things that are God's."
How did Christ overcome their craftiness? "Show me," he says, "a denarius." When they showed it to him, he asks, "Whose image and superscription are on it?" They said, "Caesar's." What did Christ answer to that? "Give to Caesar the things that are Caesar's, and to God the things that are God's." Those who have the office to govern impose a tribute of money on their subjects. God does not require of us anything corruptible and temporary. He rather requires willing obedience, submission, faith, love and the sweet fragrance of good works.
When they saw miracles in the Lord, the same enemies said: Tell us, by what power do you do these things? They asked with an inimical mind, so that if he confessed his power, they might hold him as a blasphemer. But how did he act with the coin, when they wanted to accuse him: if he said, Pay tribute to Caesar, as if he had spoken against the Jewish people, making them subject and tributary; if he said, Do not pay, they could denounce him to Caesar's friends and ministers for prohibiting the payment; but he said: Show me the coin. Whose image and inscription does it have? They answered: Caesar's. Therefore, give to Caesar what is Caesar's, and to God what is God's. This is to say: If Caesar seeks his image on the coin, does not God seek His image in man?
The Medieval Church1 voice
They answered and said: Caesar's. And he said to them: Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. Let us not think of Caesar as Augustus but as Tiberius, his stepson, who succeeded in the place …
6 more voices on this verse
The Medieval Church2 voices
Let those who impute the question of our Saviour to ignorance, learn from this place that Jesus was well able to know whose image was on the money; but He asks the question, that He might give a fitting answer to their words; for it follows, They answered and said, Cæsar's. We must not suppose Augustus is thereby meant, but Tiberius, for all the Roman kings were called Cæsar, from the first Caius Cæsar.
And because the cunning of temptation is refuted through the manifestation of truth, therefore it is added: Show me a denarius. Whose image and inscription does it bear? They answered and said to him: Caesar's, namely in the outward sign. The Lord does not ask …
The Puritans and the Awakening2 voices
Show me a penny,.... A Roman denarius, value seven pence halfpenny of our money.
His vindication of that great fundamental doctrine of the Jewish and Christian institutes--the resurrection of the dead and the future state, from the foolish cavils of the Sadducees,
The Nineteenth Century2 voices
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
Let us mark, for one thing, in this passage — the cloak of goodness under which some of our Lord's enemies approached Him. We read that "they sent spies, who pretended to be honest. They hoped to catch Him in something he said so that they might hand him over to the power and authority of the governor." We read further that they attempted to trick Him by flattering words, "Teacher, we know that you speak and teach what is right, and that you do not show partiality — but teach the way of God in accordance with the truth."
A commentator
J.C. Ryle1816–1900
Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition) (1858)
proposed
Let us mark, for one thing, in this passage — the cloak of goodness under which some of our Lord's enemies approached Him. We read that "they sent spies, who pretended to be honest. They hoped to catch Him in something he said so that they might hand him over to the power and authority of the governor." We read further that they attempted to trick Him by flattering words, "Teacher, we know that you speak and teach what is right, and that you do not show partiality — but teach the way of God in accordance with the truth." These words sounded well. An ignorant bystander would have said, "These are sincere inquirers after truth!" But all was hollow and unreal. It was the wolf putting on the sheep's clothing, under the vain idea of deceiving the shepherd. "Their words were smoother than butter," yet there was "war in their hearts!" (Psalm 55:21.) The true servant of Christ must expect to meet people of this description, as long as the world stands. There never will be lacking those, who from selfish or sinister motives — will profess with their lips to love Christ, while in heart they deny Him. There will always be some, who "by good words and fair speeches," will attempt to deceive the heart of the simple. The union of burning lips and a wicked heart — is far from uncommon. There are probably few congregations which do not contain some of those whom Solomon likens to "potsherds, covered with silver dross." (Romans 16:18. Proverbs 26:23.) He who would not be often deceived in this wicked world, must carefully remember these things. We must exercise a wise caution as we travel through life, and not play the part of the "simple man, who believes anything." (Proverbs 14:15.) We must not lightly put confidence in every new religious volunteer, nor hastily take it for granted that all people are good, who talk like good men.
The words behind it
12 Greek wordsEvery Greek word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Greek | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| δείξατέ | deixate | do show | G1166 → | 33 times |
| μοι | moi | Me | G3165 → | 1936 times |
| δηνάριον· | denarion | a denarius; | G1220 → | 16 times |
| τίνος | tinos | Of whom | G5101 → | 563 times |
| ἔχει | echei | has it | G2192 → | 707 times |
| εἰκόνα | eikona | [the] image | G1504 → | |
| καὶ | kai | and | G2532 → | 9120 times |
| ἐπιγραφήν; | epigraphen | inscription? | G1923 → | |
| οἱ | hoi | Those | G3588 → | 19766 times |
| δὲ | de | And | G1161 → | 2765 times |
| εἶπαν· | eipan | they said; | G2036 → | 925 times |
| Καίσαρος. | kaisaros | Caesar’s. | G2541 → | 29 times |
δείξατέdo show
deixateG1166 →33 times
μοιMe
moiG3165 →1936 times
δηνάριον·a denarius;
denarionG1220 →16 times
τίνοςOf whom
tinosG5101 →563 times
ἔχειhas it
echeiG2192 →707 times
εἰκόνα[the] image
eikonaG1504 →
καὶand
kaiG2532 →9120 times
ἐπιγραφήν;inscription?
epigraphenG1923 →
οἱThose
hoiG3588 →19766 times
δὲAnd
deG1161 →2765 times
εἶπαν·they said;
eipanG2036 →925 times
Καίσαρος.Caesar’s.
kaisarosG2541 →29 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Luke 2:1Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire.
it leads to
- Luke 3:1
In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
Reached by 2 separate paths from here.
- Luke 3:1
Through
Luke 3:1In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judea, Herod tetrarch of Galilee, his brother Philip tetrarch of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene,
it leads to
- Luke 2:1
Now in those days a decree went out from Caesar Augustus that a census should be taken of the whole empire.
Reached by 2 separate paths from here.
- Luke 23:6–11
When Pilate heard this, he asked if the man was a Galilean.
- Genesis 49:10
The scepter will not depart from Judah, nor the staff from between his feet, until Shiloh comes and the allegiance of the nations is his.
- Acts 4:27
In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed.
- Mark 6:17
For Herod himself had ordered that John be arrested and bound and imprisoned, on account of his brother Philip’s wife Herodias, whom Herod had married.
- Luke 2:1
Through
Acts 11:28One of them named Agabus stood up and predicted through the Spirit that a great famine would sweep across the whole world. (This happened under Claudius.)
it leads to
- Acts 21:10
After we had been there several days, a prophet named Agabus came down from Judea.
- Acts 21:10
Through
Acts 26:32And Agrippa said to Festus, “This man could have been released if he had not appealed to Caesar.”
it leads to
- Acts 28:18
They examined me and wanted to release me, because there was no basis for a death sentence against me.
- Acts 28:18
Where this verse is studied
About Luke

This page draws on 13 works. Open the list of works
This page draws on Ambrose of Milan, EXPOSITION OF THE GOSPEL OF LUKE 9.35; Augustine of Hippo, SERMON 308A.7; Bede, On the Gospel of Luke; Bede, Catena Aurea by Aquinas; Bonaventure, Commentary on Luke, Chapter 20; Cyril of Alexandria, COMMENTARY ON LUKE, HOMILY 135; J.C. Ryle, Expository Thoughts on the Gospels: Luke (lightly modernized text, Grace Gems edition); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the New Testament; John Gill, Exposition of the New Testament (1746-1748); Justin Martyr, The First Apology, Chapter XVII; Matthew Henry, Commentary on the Whole Bible and Origen of Alexandria, HOMILY ON THE GOSPEL OF LUKE 39.4-6.
