Mark 12:13-17 · Bible study
Mark 12:13-17 Commentary: Render to Caesar and to God
Greek · 9 what the commentators say
Meaning in one sentence
Jesus faces a trap from Pharisees and Herodians over paying taxes, answering with a timeless principle of dual allegiance: to Caesar and to God.
Research Summary
- Meaning: Jesus avoids a political trap by affirming that earthly authorities have legitimate claims but God’s claims are ultimate.
- Key words: agreusōsin (to hunt/catch), hupokrisin (hypocrisy), apodote (give back/pay), exethaumazon (marveled greatly).
- Main debate: Whether Jesus endorses a “two kingdoms” separation of church and state or subordinates civil authority to God’s sovereign claim over everything.
- Theological theme: Dual allegiance that prioritizes God; the image of Caesar on the coin versus the image of God on human beings.
- Best use: A model for responding to politically charged questions with wisdom that neither compromises truth nor provokes unnecessary conflict.
Translation Comparison
BSB Berean Standard Bible 2020
13Later, they sent some of the Pharisees and Herodians to catch Jesus in His words.
14“Teacher,” they said, “we know that You are honest and seek favor from no one. Indeed, You are impartial and teach the way of God in accordance with the truth. Is it lawful to pay taxes to Caesar or not? Should we pay them or not?”
15But Jesus saw through their hypocrisy and said, “Why are you testing Me? Bring Me a denarius to inspect.”
16So they brought it, and He asked them, “Whose image is this? And whose inscription?” “Caesar’s,” they answered.
17Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him.
WEB World English Bible 2000
13They sent some of the Pharisees and the Herodians to him, that they might trap him with words.
14When they had come, they asked him, “Teacher, we know that you are honest, and don’t defer to anyone; for you aren’t partial to anyone, but truly teach the way of God. Is it lawful to pay taxes to Caesar, or not?
15Shall we give, or shall we not give?” But he, knowing their hypocrisy, said to them, “Why do you test me? Bring me a denarius, that I may see it.”
16They brought it. He said to them, “Whose is this image and inscription?” They said to him, “Caesar’s.”
17Jesus answered them, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s.” They marveled greatly at him.
KJV King James Version 1769
13And they send unto him certain of the Pharisees and of the Herodians, to catch him in his words.
14And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou regardest not the person of men, but teachest the way of God in truth: Is it lawful to give tribute to Cesar, or not?
15Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.
16And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cesar’s.
17And Jesus answering said unto them, Render to Cesar the things that are Cesar’s, and to God the things that are God’s. And they marvelled at him.
ASV American Standard Version 1901
13And they send unto him certain of the Pharisees and of the Herodians, that they might catch him in talk.
14And when they were come, they say unto him, Teacher, we know that thou art true, and carest not for any one; for thou regardest not the person of men, but of a truth teachest the way of God: Is it lawful to give tribute unto Cæsar, or not?
15Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why make ye trial of me? bring me a denarius, that I may see it.
16And they brought it. And he saith unto them, Whose is this image and superscription? And they said unto him, Cæsar’s.
17And Jesus said unto them, Render unto Cæsar the things that are Cæsar’s, and unto God the things that are God’s. And they marvelled greatly at him.
YLT Young's Literal Translation 1898
13and they send unto him certain of the Pharisees and of the Herodians, that they may ensnare him in discourse,
14and they having come, say to him, `Teacher, we have known that thou art true, and thou art not caring for any one, for thou dost not look to the face of men, but in truth the way of God dost teach; is it lawful to give tribute to Caesar or not? may we give, or may we not give?'
15And he, knowing their hypocrisy, said to them, `Why me do ye tempt? bring me a denary, that I may see;'
16and they brought, and he saith to them, `Whose is this image, and the inscription?' and they said to him, `Caesar's;'
17and Jesus answering said to them, `Give back the things of Caesar to Caesar, and the things of God to God;' and they did wonder at him.
Darby Darby Bible 1890
13And they send to him certain of the Pharisees and of the Herodians, that they might catch him in speaking.
14And they come and say to him, Teacher, we know that thou art true, and carest not for any one; for thou regardest not men's person, but teachest the way of God with truth: Is it lawful to give tribute to Caesar or not?
15Should we give, or should we not give? But he knowing their hypocrisy said unto them, Why tempt ye me? Bring me a denarius that I may see [it].
16And they brought [it]. And he says to them, Whose [is] this image and superscription? And they said to him, Caesar's.
17And Jesus answering said to them, Pay what is Caesar's to Caesar, and what is God's to God. And they wondered at him.
Douay-Rheims Douay-Rheims Bible 1899
13And they sent to him some of the Pharisees and of the Herodians: that they should catch him in his words.
14Who 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?
15Who knowing their wiliness, saith to them: Why tempt you me? Bring me a penny that I may see it.
16And they brought it him. And he saith to them: Whose is this image and inscription? They say to him, Caesar's.
17And 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.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · Mark 12:13
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree this passage records a deliberate trap. The alliance of Pharisees and Herodians, normally at odds over Roman rule, shows the depth of their hostility. The Cambridge Bible notes they sent men to “catch Him in talk,” using empty flattery to lower His guard. Gill and Matthew Henry concur: the question about tribute was a political snare, designed to force Jesus into sedition against Rome or disloyalty to Jewish law. Jesus saw through their hypocrisy (hupokrisin, originally the acting of a stage player). His reply, “Give to Caesar the things that are Caesar’s, and to God the things that are God’s,” avoids the trap entirely. Vincent points out the verb apodote means “give back,” emphasizing repayment of a debt already acknowledged by using Caesar’s coin. The crowd “marveled greatly”, exethaumazon, an intensified wonder. The consensus is that Jesus neither endorsed Roman oppression nor fomented rebellion; He established a principle that earthly obligations do not cancel but coexist with devotion to God.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Two Kingdoms interpretation: Jesus separates civil duties from religious devotion; Caesar has a limited, legitimate sphere that does not conflict with God’s claims (Lutheran, Reformed two-kingdoms tradition).
- Christological interpretation: The passage ultimately subordinates Caesar to God: the coin bears Caesar’s image, but humans bear God’s image, so the greater claim is God’s (makes all political authority relative).
- Contextual political avoidance: Jesus refuses to take sides in a politically charged debate, instead pointing to a principle that avoids entanglement without endorsing either party (exemplified by the crowd’s amazement).
What is clear: Jesus deflected the trap and affirmed that both temporal obligations and ultimate devotion to God can coexist, with God’s claim as the higher loyalty.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The identity of the Herodians | They were partisans of Herod Antipas and generally supported Roman authority, in contrast to the Pharisees. | Some see them as a political party; others as a religious sect that mixed Jewish and Gentile practices (Poole). The New Testament offers little detail. |
| The meaning of 'image' (eikōn) on the coin | The coin bore the emperor’s portrait, which for Jews violated the second commandment’s prohibition of graven images. | Some traditions (e.g., more strict Jewish circles) viewed carrying such coins as sinful; others accepted it as necessary for trade. Jesus neither condemns nor approves the coin, but uses it as evidence of Caesar’s sphere. |
| What belongs to God | All things ultimately belong to God, and human beings bear God’s image, so they owe Him their entire lives. | Some interpret Jesus as distinguishing two separate spheres (civil vs. religious), while others see a radical claim that everything is God’s, making Caesar’s claim only derivative and accountable to God. |
| The political application for Christians today | Christians have a duty to obey civil authorities in matters that do not contradict God’s commands (cf. Romans 13). | Traditions vary on when civil disobedience is justified; some (e.g., Anabaptist) stress separation from state power, while others (e.g., Reformed) see believers called to influence government for justice. |
Historical & Cultural Context
The Pharisees were a devout Jewish party deeply concerned with religious law and Jewish national identity; they resented Roman occupation. The Herodians (mentioned only in Mark and Matthew) were political supporters of the Herodian dynasty and, by extension, Roman authority, since Herod ruled under Rome. Normally their interests clashed, but here they united against a common enemy. The Cambridge Bible observes that the trap shifted from religious disputes to the more dangerous area of political loyalty. The question concerned the kēnsos, a poll tax paid directly to the Roman emperor, a constant source of Jewish resentment. To answer “yes” would alienate the people; “no” would risk charges of rebellion before the governor.
Jesus asks for a denarius, a Roman coin worth about a day’s wage. The coin bore the image of the emperor (likely Tiberius) and an inscription reading something like “Tiberius Caesar, Son of the Divine Augustus.” For strict Jews, handling such a coin with its idolatrous image was itself problematic. As Farrar (quoted in Cambridge Bible) notes, the questioners likely had to step outside the temple courts to get one. By using this coin, Jesus exposes their hypocrisy: they carry and use Caesar’s money, thereby acknowledging his authority in daily commerce. Then He declares that what bears Caesar’s image belongs to him, what bears God’s image belongs to God. The early church father Ambrose later connected this to Genesis 1:26: humans made in God’s image, so they owe their whole selves to God.
Textual Notes
The supplied commentaries note one significant variant: in Mark 12:15, the words “Shall we give, or shall we not give?” are missing from Codex Bezae and several early versions (Clarke). The shorter reading may have been omitted accidentally, or added for clarity. The external evidence favors inclusion (most manuscripts), so the longer reading is accepted in modern critical editions. Regarding Mark 12:17, Vincent notes some manuscripts read ethaumazon (“they wondered”) while others have exethaumazon (“they wondered greatly”). The strengthened form is well-attested and better explains the crowd’s astonishment.
Reception History
This passage has been central to Christian reflection on the relationship between church and state. Early church fathers such as Tertullian and Ambrose used it to argue that Christians should pay taxes but reserve ultimate loyalty for God. During the Reformation, it was cited by both Catholics and Protestants to justify obedience to civil rulers, and by some radicals to resist authorities that overstepped divine commands. In the 20th century, figures like Dietrich Bonhoeffer wrestled with the limits of “rendering to Caesar” under Nazi rule, asking whether a regime that claims absolute loyalty has ceased to be simply Caesar. Across traditions, the verse has been a touchstone for discussions of civil obedience and the lordship of Christ over every sphere of life.
Preaching This Verse
Three-point outline
- The Trap: Religious and political enemies unite, flattery as a weapon. Jesus sees the hypocrisy and calls it out.
- The Test: The coin exposes the questioners’ own implication in Caesar’s world. They already use his currency; they already owe him something.
- The Truth: Two realms, one God. Caesar gets his due, provisional, limited, but God gets everything. The final claim rests with the One whose image we bear.
Five-point outline
- Context of conflict: This is Holy Week; the leaders have already been confronted by Jesus’ authority. Now they plot to discredit Him before the people and the Romans.
- Strange bedfellows: Pharisees (anti-Rome) and Herodians (pro-Rome) together. Their hatred of Jesus outweighs their differences.
- Weaponized flattery: They call Him “teacher,” honest, impartial, teaching truth, all true, but said to manipulate.
- The coin confesses: The denarius bears Tiberius’s image. Accepting it means accepting Caesar’s rule in economic matters. They cannot deny that.
- The answer that frees: “Give to God what is God’s” lifts the whole conversation out of politics into worship. The real question is not about taxes but about loyalty.
Illustration hooks
- License plates: When you drive a car registered with the state, you acknowledge its authority over the roads, even if you disagree with the government. Using the system implies some acceptance of that system.
- Online terms of service: Every time you click “I agree” to use a platform, you acknowledge certain obligations to that company, even if you dislike its policies. The coin is like a terms-of-service for Roman rule.
- Family budget tensions: Paying taxes to a government whose policies you oppose can feel like a betrayal of conscience. Where is the line between good citizenship and faithful discipleship?
Questions your congregation is asking
- Should Christians pay taxes to a government that supports things we believe are wrong?
- Does this passage mean we should never challenge the state, or does it set boundaries on the state’s claims?
- What does it look like to give God what is His when we also have so many earthly demands on our time and money?
Leading a Discussion
This passage forces us to think about where our loyalties lie. The questioners tried to force a false choice: either resist Caesar or neglect God. Jesus refused the choice. Instead, He pointed to the coin they already used. They were implicated in the system, yet they stood on holy ground. As you discuss, notice how easily we can be more loyal to a political party, a nation, or a financial system than to the God who made us in His image.
Discussion questions
- What does the alliance of Pharisees and Herodians tell you about the intensity of opposition to Jesus?
- Why was the question about taxes so dangerous? What were the two possible outcomes if Jesus had answered simply “yes” or “no”?
- Jesus asks for a denarius. Why does He need to see the coin? What does the image on the coin reveal about the questioners themselves?
- Jesus says, “Give to Caesar the things that are Caesar’s.” What things belong to Caesar? What limits might Jesus imply on Caesar’s claims?
- The deeper question: What belongs to God? How do we know? (Consider Genesis 1:26-27 and the image of God.)
- In what areas of your life do you find it hardest to give God what is His, time, money, loyalty, decisions?
- How does this passage help you pray about your relationship with political authorities today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 38:12 | They also who seek after my life lay snares. Those who seek my hurt speak mischievous things, and meditate deceits all day long. |
| Psalms 56:5 | All day long they twist my words. All their thoughts are against me for evil. |
| Psalms 56:6 | They conspire and lurk, watching my steps. They are eager to take my life. |
| Psalms 140:5 | The proud have hidden a snare for me, they have spread the cords of a net by the path. They have set traps for me. Selah. |
| Isaiah 29:21 | who cause a person to be indicted by a word, and lay a snare for one who reproves in the gate, and who deprive the innocent of justice with false testimony. |
| Jeremiah 18:18 | Then they said, “Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the word from the prophet. Come, and let’s strike him with the tongue, and let’s not give heed to any of his words.” |
| Matthew 16:6 | Jesus said to them, “Take heed and beware of the yeast of the Pharisees and Sadducees.” |
| Matthew 22:15 | Then the Pharisees went and took counsel how they might entrap him in his talk. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
8 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a textual detail: the question about whether to give or not give is absent in the Codex Bezae and several other early versions. He points readers to his fuller notes on the parallel passages in Matthew and Mark for the main explanation.
Cambridge Bible for Schools and Colleges Anglican 1880
The Pharisees and Herodians, normally hostile to each other, joined forces to trap Jesus on a political question. Their real snare was not religious but about loyalty to Rome. Jesus' answer turned on the coin's image: since Caesar's image proved his authority, the tax was a legal due, not a gift, and must be paid, while God's image in the soul must be rendered to Him.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress that Jesus saw through the flattering words of the Pharisees and Herodians as a deliberate trap. His response draws a clear boundary: earthly government has its rightful place, but God’s authority stands above all, leaving his opponents amazed and silenced.
Gill's Exposition of the Bible Baptist 1748
Gill highlights that the Pharisees and Herodians were sent together because they held opposite positions on paying tribute. The trap was designed so that any answer Jesus gave would offend one group and give the other grounds to accuse him before the authorities.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB notes that Jesus' answer was a masterfully general maxim that gave no room for accusation of sedition yet completely unraveled their snare. The additional command to render to God the things that are God's struck them as a profound and startling
Lange's Commentary Reformed 1857
Lange sees this moment as a turning point where the Jewish rulers, after failing to assert their authority, end up ironically acknowledging Jesus' Messianic dignity. He notes that the young aristocrats sent to trap Jesus were instead left marvelling at him, their pride shaken by the Galilean rabbi.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry highlights the unlikely alliance between Pharisees and Herodians, two groups who normally opposed each other but joined forces to trap Jesus. Their question was designed to catch him either way: if he approved the tax, the Pharisees would stir up the people; if he opposed it, the Herodians would report him to the Roman governor.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley observes that those who questioned Jesus did not simply react with surprise but specifically marvelled at the wisdom of his reply. His point is that the cleverness and depth of Jesus' answer was what struck them, not just the fact that he avoided their trap.