Mark 12:17

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

We are God's money. But we are like coins that have wandered away from the treasury. What was once stamped upon us has been worn down by our wandering. The One who restamps his image upon us is the One who first formed us. He himself seeks his own coin, as Caesar sought his coin. It is in this sense that he says, "Render to Caesar the things that are Caesar's, and to God the things that are God's," to Caesar his coins, to God your very selves.

Render to Caesar the money bearing his image, which is collected for him, and render yourselves willingly up to God, for the light of thy countenance, O Lord, and not of Caesar's, is stamped upon us. (Ps 4:7. Vulg.)

And they marveled at him. Those who should have believed in such great wisdom, marveled because their cunning in plotting had found no place. And, as Matthew writes, they left him and went away, carrying their unbelief along with the miracle.

(ubi sup.) That is, tithes, first-fruits, oblations, and victims. In the same way as He gave tribute both for Himself and Peter, He also gave to God the things that are God's, doing the will of His Father.

They said to him: Caesar's. Then Jesus, answering, said to them: Render therefore unto Caesar the things which are Caesar's, and unto God the things that are God's. What he said: Render unto Caesar the things which are Caesar's, the coin, the tribute, and the …

Concerning the Herodians, we have said elsewhere that this was a certain newly-appeared sect of people who called Herod the Christ, for the reason that in his time the succession of Jewish kings came to an end. But others say that the Herodians here refers …

And Jesus answering said unto them,.... Very wisely and pertinently, render to Caesar the things that are Caesar's: or "to the king, which are the king's", as the Arabic and Ethiopic versions render it: and to God the things that are God's; See Gill on Mat 22:21; and they marvelled at him; at his wisdom and prudence in returning such an answer, which cut off all occasion against him.

The circulation of the money is from him as the fountain, and therefore it must return to him. As far as it is his, so far it must be rendered to him; and how far it is his, and may be commanded by him, is to be judged by the constitution of the government, according as it is, and hath settled the prerogative of the prince and the property of the subject.

Let us observe in the beginning of this passage, how men of different religious opinions can unite in opposing Christ . We read of "Pharisees and Herodians" coming together to "catch our Lord in His words," and perplex Him with a hard question. The Pharisee was a superstitious formalist, who cared for nothing but the outward ceremonies of religion. The Herodian was a mere man of the world, who despised all religion, and cared more for pleasing men than God.

Let us observe in the beginning of this passage, how men of different religious opinions can unite in opposing Christ . We read of "Pharisees and Herodians" coming together to "catch our Lord in His words," and perplex Him with a hard question. The Pharisee was a superstitious formalist, who cared for nothing but the outward ceremonies of religion. The Herodian was a mere man of the world, who despised all religion, and cared more for pleasing men than God. Yet when there came among them a mighty teacher who assailed the ruling passions of both alike, and spared neither formalist nor worldling, we see them making common cause, and uniting in a common effort to stop His mouth. It has always been so from the beginning of the world. We may see the same thing going on at the present day. Worldly men and formalists have little real sympathy with one another. They dislike one another's principles, and despise one another's ways. But there is one thing which they both dislike even more, and that is the pure Gospel of Jesus Christ. And hence, whenever there is a chance of opposing the Gospel, we shall always see the worldly man and the formalist combine and act together. We must expect no mercy from them — they will show none. We must never reckon on their divisions — they will always patch up an alliance to resist Christ. Let us observe, for another thing in this passage, the exceeding subtlety of the question propounded to our Lord . His enemies asked him, "Is it lawful to pay taxes to Caesar, the Roman emperor, or not? Shall we give, or shall we not give?" Here was a question, which it seemed at first sight impossible to answer without peril. If our Lord had replied "Give," the Pharisees would have accused him before the priests, as one who regarded the Jewish nation as under subjection to Rome.