Luke 20:25

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."

Idolatry is condemned, not on account of the persons which are set up for worship, but on account of those its observances, which pertain to demons. "The things which are Caesar's are to be rendered to Caesar." It is enough that He set in apposition thereto, "and to God the things which are God's.

But, at any rate, when He actually met their refusal to say what they thought, with such reprisals as, "Neither tell I you by what authority I do these things," He returned evil for evil! "Render unto Caesar the things which be Caesar's, and unto God the things which be God's." What will be "the things which are God's? "Such things as are like Caesar's denarius-that is to say, His image and similitude.

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.

As if He said, With your words ye tempt me, obey me in works. Ye have indeed Cæsar's image, ye have undertaken his offices, to him therefore give tribute, to God fear. For God requireth not money, but faith.

And of civil government: "Render to Caesar the things which are Caesar's; and unto God the things which are God's."

And observe that He said not, give, but return. For it is a debt. Thy prince protects thee from enemies, renders thy life tranquil. Surely then thou art bound to pay him tribute. Nay, this very piece of money which thou bringest thou hast from him. Return then to the king the king's money. God also has given thee understanding and reason, make then a return of these to Him, that thou mayest not be compared to the beasts, but in all things mayest walk wisely.

Secondly, as to the truthful resolution of the proposed question, he adds: And he said to them: Render therefore the things that are Caesar's to Caesar: in which he manifestly gives a just response: for it is an act of justice "to render to each …

But from their answer our Lord easily solves the question, for it follows, And he said unto them, Render unto Cæsar the things which be Cœsar's, and unto God the things which be God's.

Render also to God the things which be God's, that is to say, tithes, first fruits, offerings, and sacrifices.

"Therefore render," He says, "unto Caesar the things that are Caesar's, and unto God the things that are God's." And notice, He did not say "give," but "render." This, He says, is a debt, therefore pay what is owed. Your sovereign protects you from enemies …

And he said unto them, render therefore unto Caesar the things which be Caesar's,.... The Arabic version renders it, "give to the king what is the king's"; the tribute that was due to him; since they were under his government, and were protected by him, and traded with his money; the currency of which among them was an acknowledgment of him as their sovereign: and unto God the things which be God's; which relate to his worship, honour, interest, and kingdom; See Gill on Mat 22:21.

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,

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."

things which be Cæsar's--Putting it in this general form, it was impossible for sedition itself to dispute it, and yet it dissolved the snare. and unto God--How much there is in this profound but to them startling addition to the maxim, and how incomparable is the whole for fulness, brevity, clearness, weight!

quarantine:debris (2026-07-29) — starts-lowercase

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.