Rethinking Jesus’ Teaching on Taxes
For centuries, Christians have interpreted Jesus’ response in Matthew 22:21, “Render unto Caesar the things that are Caesar’s, and unto God the things that are God’s” (AMP), as an endorsement of paying taxes. However, this interpretation overlooks the historical context and Jesus’ subtle yet powerful message.
In 6 AD, Rome imposed a census tax on the Jewish people (Luke 2:1-4), sparking widespread discontent. By 17 AD, a tax revolt led by Judas the Galilean erupted (Acts 5:37). Paying the tax meant acknowledging Caesar’s supremacy and rejecting God’s divine laws.
Against this backdrop, the Pharisees and Herodians conspired to trap Jesus, asking if it was lawful to pay taxes to Caesar (Matthew 22:15-22, Mark 12:13-17, Luke 20:20-26). Jesus, aware of their malice (Matthew 22:18), requested a denarius coin, bearing Tiberius’ image and inscription.
The Denarius: A Symbol of Roman Power
The denarius represented Roman propaganda, promoting emperor worship and Caesar’s sovereignty. Its inscription proclaimed Tiberius as “Worshipful Son of the God, Augustus“. This title claimed divinity and authority over the Roman Empire. On the reverse side sits the Roman goddess of peace, Pax, and circumscribed around her is the abbreviation, “Pontif Maxim,” which stands for “Pontifex Maximus” which, in turn means, “High Priest(ess).”
In the most richly ironic passage in the entire Bible, all three of the Gospels depict the Son of God and the High Priest of Peace, newly-proclaimed by His people to be a King, holding the tiny silver coin of a king who claims to be the son of a god and the high priest of Roman peace. What was supposed to discredit Jesus to the point of humiliation, has now become one of His greatest moments of truthful acknowledgement! as the Messiah, the true Son of God!
Jesus asked, “Whose image and inscription is this?” (Matthew 22:20), referencing:
- The Torah’s First Commandment (Exodus 20:2-4)
- The Sh’ma (Deuteronomy 6:4, 11:13-21, Numbers 15:37-41)
This clever counter-question reminded His interrogators that God alone deserved worship and total love.
His listeners knew that in Hebrew tradition, everything belonged to God:
- The land (Leviticus 25:23)
- Firstfruits (Exodus 23:19, Deuteronomy 26:1-10)
- Firstborn animals (Exodus 13:12, Numbers 18:15-17)
- Silver and gold (Haggai 2:7-8)
- All creation (Psalm 24:1, 50:10-12)
Jesus’ response, “Render unto God the things that are God’s” (Matthew 22:21), asserted God’s exclusive claim on all things.
Jesus’ teaching challenges Christians to reevaluate their relationship with wealth, authority, and God:
- Prioritize God’s kingdom (Matthew 6:19-24, 19:21-26)
- Recognize God’s sovereignty over all creation
- Submit to authority while rendering unto God (Romans 13:1-7)
Conclusion
The first-century audience would have immediately apprehended what it meant to render unto God the things that are God’s. They would have known that the things of God and Caesar were mutually exclusive. No Jewish listener would have mistaken Jesus’ response as an endorsement of paying Caesar’s taxes.
To the contrary, His audience would have understood that Jesus thought the tribute was illicit. Notably, opposition to the tribute was one of the charges the authorities levied at His trial: “They began to accuse Jesus, asserting, “We found this Man misleading and perverting our nation and forbidding us to pay taxes to Caesar, and claiming that He Himself is Christ (the Messiah, the Anointed), a King.”” (Luk 23:2 AMP).
https://mises.org/wire/render-unto-caesar-most-misunderstood-new-testament-passage
