Luke 20:22
Is it lawful for us to pay taxes to Caesar or not?"
Is it lawful
This phrase introduces a question of legality and morality, which is central to the Jewish understanding of the Law (Torah). The Greek word used here is "ἔξεστιν" (exestin), which implies not just legal permission but also moral appropriateness. In the context of first-century Judea, the Jewish people were under Roman occupation, and questions of law often involved navigating both Jewish and Roman legal systems. This question is a trap, designed to force Jesus into a political or religious misstep.

for us
The phrase "for us" indicates the personal and communal implications of the question. It reflects the tension between the Jewish identity and Roman rule. The "us" refers to the Jewish people, who were seeking guidance on how to live faithfully under foreign domination. This highlights the broader struggle of maintaining religious integrity while under political oppression.

to pay taxes
Taxes were a tangible symbol of Roman authority and oppression. The Greek word "φόρον" (phoron) refers specifically to a tribute tax, which was a constant reminder of subjugation. For the Jewish people, paying taxes to Caesar was not just a financial burden but also a theological dilemma, as it could be seen as acknowledging the sovereignty of a pagan ruler over God.

to Caesar
Caesar represents the Roman Empire and its claim to ultimate authority. The use of "Καίσαρι" (Kaisari) is significant because it personalizes the empire's power in the figure of the emperor. For Jews, who believed in the sovereignty of God alone, the idea of paying tribute to Caesar was fraught with religious implications. This question challenges Jesus to address the tension between earthly and divine authority.

or not?
The phrase "or not?" underscores the binary nature of the question, leaving no room for nuance. It is a classic example of a dilemma intended to trap Jesus. If He says "yes," He risks alienating His Jewish followers who resent Roman rule. If He says "no," He could be accused of sedition against Rome. This question is a test of Jesus' wisdom and ability to navigate complex socio-political issues without compromising His mission.

Persons / Places / Events
1. Jesus
The central figure in this passage, Jesus is being questioned by the religious leaders. His wisdom and authority are being tested.

2. Pharisees and Herodians
These groups are attempting to trap Jesus with a question about paying taxes to the Roman government, which was a contentious issue among the Jews.

3. Caesar
The Roman emperor at the time, representing the occupying power and authority over the Jewish people.

4. Jerusalem
The setting of this encounter, a city of great religious and political significance.

5. The Temple
The location where Jesus is teaching, symbolizing the heart of Jewish worship and authority.
Teaching Points
Wisdom in Response
Jesus demonstrates wisdom in His response, avoiding the trap set by the Pharisees and Herodians. We should seek God's wisdom in navigating complex situations.

Dual Citizenship
As Christians, we hold dual citizenship in the kingdom of God and the earthly realm. We must balance our responsibilities to both.

Respect for Authority
Jesus' response underscores the importance of respecting and fulfilling our obligations to governing authorities, as long as they do not conflict with God's commands.

Discernment in Controversy
Jesus teaches us to discern the motives behind questions and challenges, responding in a way that honors God and maintains integrity.

Focus on God's Kingdom
While addressing earthly matters, our ultimate focus should remain on God's kingdom and His righteousness.
Bible Study Questions
1. How does Jesus' response to the question about taxes demonstrate His wisdom and understanding of the situation?

2. In what ways can we apply the principle of respecting authority in our current societal context?

3. How do the parallel accounts in Matthew and Mark enhance our understanding of this encounter?

4. What are some practical ways we can balance our responsibilities to earthly authorities and our commitment to God's kingdom?

5. How can we develop discernment to recognize when questions or challenges are meant to trap us, and how should we respond?
Connections to Other Scriptures
Matthew 22:15-22 and Mark 12:13-17
These parallel accounts provide additional context and details about the encounter between Jesus and the religious leaders.

Romans 13:1-7
This passage discusses the Christian's relationship to governing authorities, emphasizing submission to authority as ordained by God.

1 Peter 2:13-17
Peter instructs believers to submit to every human authority for the Lord's sake, reinforcing the principle of respecting governmental structures.
The Sacred and the SecularW. Clarkson Luke 20:19-26
Caesar's Due and God's DueS. Hieron.Luke 20:20-26
Christ was Watched, and So are WeH. J. Wilmot-Buxton, M. A.Luke 20:20-26
Cowards are Like CatsDallas, "Natural History of the Animal Kingdom."Luke 20:20-26
Duty DiscriminatedW. Baxendale.Luke 20:20-26
Man is God's PropertyGrimm.Luke 20:20-26
No Division of AllegianceCanon Duckworth.Luke 20:20-26
Religion and PoliticsF. W. Robertson.Luke 20:20-26
Secular and Religious Duties not in ConflictAnon.Luke 20:20-26
The Divine Image in the SoulBishop Ehrler.Luke 20:20-26
The Medal Made UsefulLuke 20:20-26
Christ Supreme in DebateR.M. Edgar Luke 20:20-40
People
David, Isaac, Jacob, Jesus, John
Places
Jerusalem
Topics
Allowable, Caesar, Cesar, Lawful, Pay, Payment, Tax, Taxes, Tribute
Dictionary of Bible Themes
Luke 20:22

     5594   tribute

Luke 20:3-26

     7552   Pharisees, attitudes to Christ

Luke 20:20-22

     5552   spies

Luke 20:20-25

     5257   civil authorities

Luke 20:20-26

     5260   coinage
     5577   taxation

Luke 20:22-24

     5415   money, uses of

Luke 20:22-25

     2057   Christ, obedience
     5219   authority, human institutions
     5289   debt
     5542   society, positive

Luke 20:22-26

     2054   Christ, mind of

Library
Whose Image and Superscription?
'Whose image and superscription hath it?'--Luke xx. 24. It is no unusual thing for antagonists to join forces in order to crush a third person obnoxious to both. So in this incident we have an unnatural alliance of the two parties in Jewish politics who were at daggers drawn. The representatives of the narrow conservative Judaism, which loathed a foreign yoke, in the person of the Pharisees and Scribes, and the Herodians, the partisans of a foreigner and a usurper, lay their heads together to propose
Alexander Maclaren—Expositions Of Holy Scripture

Tenants who Wanted to be Owners
'Then began He to speak to the people this parable; A certain man planted a vineyard, and let it forth to husbandmen, and went into a far country for a long time. 10. And at the season he sent a servant to the husbandmen, that they should give him of the fruit of the vineyard: but the husbandmen beat him, and sent him away empty. 11. And again he sent another servant: and they beat him also, and entreated him shamefully, and sent him away empty. 12. And again he sent a third: and they wounded him
Alexander Maclaren—Expositions Of Holy Scripture

The God of the Living.
He is not a God of the dead, but of the living: for all live unto him.--ST LUKE xx. 38. It is a recurring cause of perplexity in our Lord's teaching, that he is too simple for us; that while we are questioning with ourselves about the design of Solomon's earring upon some gold-plated door of the temple, he is speaking about the foundations of Mount Zion, yea, of the earth itself, upon which it stands. If the reader of the Gospel supposes that our Lord was here using a verbal argument with the Sadducees,
George MacDonald—Unspoken Sermons

The Resurrection of the Sleeping Saints.
"And the dead in Christ shall rise first." This is the second blessed event which shall occur at the Redeemer's return--the sleeping saints will be awakened and raised. This brings us to a branch of our subject upon which there is much ignorance and confusion in Christendom generally. The idea which popularly obtains is that of a general resurrection at the end of time. So deeply rooted is this belief and so widely is it held that to declare there will be two resurrections--one of saints and another
Arthur W. Pink—The Redeemer's Return

The Morality of the Gospel.
Is stating the morality of the Gospel as an argument of its truth, I am willing to admit two points; first, that the teaching of morality was not the primary design of the mission; secondly, that morality, neither in the Gospel, nor in any other book, can be a subject, properly speaking, of discovery. If I were to describe in a very few words the scope of Christianity as a revelation, [49] I should say that it was to influence the conduct of human life, by establishing the proof of a future state
William Paley—Evidences of Christianity

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Introduction ^A Matt. XXI. 23-27; ^B Mark XI. 27-33; ^C Luke XX. 1-8. ^c 1 And it came to pass, on one of the days, ^b they [Jesus and the disciples] come again to Jerusalem: ^a 23 And when he was come into the temple, ^b and as he was walking in the temple [The large outer court of the temple, known as the court of the Gentiles, was thronged during the feasts, and was no doubt the part selected by Jesus and his apostles when
J. W. McGarvey—The Four-Fold Gospel

In Reply to the Questions as to his Authority, Jesus Gives the Third Great Group of Parables.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision C. Parable of the Wicked Husbandmen. ^A Matt. XXI. 33-46; ^B Mark XII. 1-12; ^C Luke XX. 9-19. ^b 1 And he began to speak unto them ^c the people [not the rulers] ^b in parables. { ^c this parable:} ^a 33 Hear another parable: There was a man that was a householder [this party represents God], who planted a vineyard [this represents the Hebrew nationality], and set a hedge about it, and digged a ^b pit for the ^a winepress in it
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision A. Pharisees and Herodians Ask About Tribute. ^A Matt. XXII. 15-22; ^B Mark XII. 13-17; ^C Luke XX. 20-26. ^a 15 Then went the Pharisees, and took counsel how they might ensnare him in his talk. ^c 20 And they watched him, and sent forth { ^b send unto him} ^a their disciples, ^b certain of the Pharisees and of { ^a with} ^b the Herodians, that they might catch him in talk. [Perceiving that Jesus, when on his guard, was too wise for them,
J. W. McGarvey—The Four-Fold Gospel

Jesus' Last Public Discourse. Denunciation of Scribes and Pharisees.
(in the Court of the Temple. Tuesday, April 4, a.d. 30.) ^A Matt. XXIII. 1-39; ^B Mark XII. 38-40; ^C Luke XX. 45-47. ^a 1 Then spake Jesus ^b 38 And in his teaching ^c in the hearing of all the people he said unto ^a the multitudes, and to his disciples [he spoke in the most public manner], 2 saying, ^c 46 Beware of the scribes, ^a The scribes and the Pharisees sit on Moses' seat: 3 all things whatsoever they bid you, these do and observe: but do not ye after their works: for they say, and do not.
J. W. McGarvey—The Four-Fold Gospel

The Third Day in Passion-Week - the Events of that Day - the Question of Christ's Authority - the Question of Tribute to Cæsar - The
THE record of this third day is so crowded, the actors introduced on the scene are so many, the occurrences so varied, and the transitions so rapid, that it is even more than usually difficult to arrange all in chronological order. Nor need we wonder at this, when we remember that this was, so to speak, Christ's last working-day - the last, of His public Mission to Israel, so far as its active part was concerned; the last day in the Temple; the last, of teaching and warning to Pharisees and Sadducees;
Alfred Edersheim—The Life and Times of Jesus the Messiah

The Third Day in Passion-Week - the Last Controversies and Discourses - the Sadducees and the Resurrection - the Scribe and the Great Commandment - Question
THE last day in the Temple was not to pass without other temptations' than that of the Priests when they questioned His authority, or of the Pharisees when they cunningly sought to entangle Him in His speech. Indeed, Christ had on this occasion taken a different position; He had claimed supreme authority, and thus challenged the leaders of Israel. For this reason, and because at the last we expect assaults from all His enemies, we are prepared for the controversies of that day. We remember that,
Alfred Edersheim—The Life and Times of Jesus the Messiah

Fac-Similes
OF ANCIENT NEW TESTAMENT MANUSCRIPTS, TO ILLUSTRATE CHAPTER XXVI., PAGE 380. Most of the following specimens of ancient manuscripts are taken from Scrivener's Introduction to the Criticism of the New Testament. No. (1) is from Tischendorf s Novum Testamentum Graece ex Sinaitico Codice; Nos. (2) and (11) from Smith's Dictionary of the Bible; and No. (5) from Horne's Introduction, Vol. IV. No. (1). PLATE I. SINAI CODEX, Century IV. Heb. 12:27-29. Notice the occasional use of very small letters. In
E. P. Barrows—Companion to the Bible

The Third Day in Pasion-Week - the Last Series of Parables: to the Pharisees and to the People - on the Way to Jerusalem: the Parable
(ST. Matt. xix. 30, xx. 16; St. Matt. xxi. 28-32; St. Mark xii. 1-12; St. Luke xx. 9-19; St. Matt. xxii. 1-14.) ALTHOUGH it may not be possible to mark their exact succession, it will be convenient here to group together the last series of Parables. Most, if not all of them, were spoken on that third day in Passion week: the first four to a more general audience; the last three (to be treated in another chapter) to the disciples, when, on the evening of that third day, on the Mount of Olives, [5286]
Alfred Edersheim—The Life and Times of Jesus the Messiah

Wherefore I Cannot Indeed Say, of Females who have Fallen Away from a Better...
14. Wherefore I cannot indeed say, of females who have fallen away from a better purpose, in case they shall have married, that they are adulteries, not marriages; but I plainly would not hesitate to say, that departures and fallings away from a holier chastity, which is vowed unto the Lord, are worse than adulteries. For if, what may no way be doubted, it pertains unto an offense against Christ, when a member of Him keepeth not faith to her husband; how much graver offense is it against Him, when
St. Augustine—On the Good of Widowhood.

Difficulties and Objections
"Yet ye say, The way of the Lord is not equal. Hear now, O house of Israel; Is not My way equal? are not your ways unequal?" (Ezek. 18:25). A convenient point has been reached when we may now examine, more definitely, some of the difficulties encountered and the objections which might be advanced against what we have written in previous pages. The author deemed it better to reserve these for a separate consideration rather than deal with them as he went along, requiring as that would have done the
Arthur W. Pink—The Sovereignty of God

Synopsis. --Account to be Made of the Law of Atrophy through Disuse. --The virgin Birth and the Corporeal Resurrection of Jesus
VII SYNOPSIS.--Account to be made of the law of atrophy through disuse.--The virgin birth and the corporeal resurrection of Jesus, the two miracles now insisted on as the irreducible minimum, affected by this law.--The vital truths of the incarnation and immortality independent of these miracles.--These truths now placed on higher ground in a truer conception of the supernatural.--The true supernatural is the spiritual, not the miraculous.--Scepticism bred from the contrary view.--The miracle narratives,
James Morris Whiton—Miracles and Supernatural Religion

Of the Practice of Piety in Holy Feasting.
Holy feasting is a solemn thanksgiving, appointed by authority, to be rendered to God on some special day, for some extraordinary blessings or deliverances received. Such among the Jews was the feast of the Passover (Exod. xii. 15), to remember to praise God for their deliverance out of Egypt's bondage; or the feast of Purim (Esth. ix. 19, 21), to give thanks for their deliverance from Haman's conspiracy. Such amongst us is the fifth of November, to praise God for the deliverance of the king and
Lewis Bayly—The Practice of Piety

Jesus Attends the First Passover of his Ministry.
(Jerusalem, April 9, a.d. 27.) Subdivision A. Jesus Cleanses the Temple. ^D John II. 13-25. ^d 13 And the passover of the Jews was at hand [We get our information as to the length of our Lord's ministry from John's Gospel. He groups his narrative around six Jewish festivals: 1, He here mentions the first passover; 2, another feast, which we take to have been also a passover (v. 1); 3, another passover (vi. 4); 4, the feast of tabernacles (vii. 2); 5, dedication (x. 22); 6, passover (xi. 55). This
J. W. McGarvey—The Four-Fold Gospel

Cix. Jewish Rulers Seek to Ensnare Jesus.
(Court of the Temple. Tuesday, April 4, a.d. 30.) Subdivision B. Sadducees Ask About the Resurrection. ^A Matt. XXII. 23-33; ^B Mark XII. 18-27; ^C Luke XX. 27-39. ^a 23 On that day there came { ^b come} unto him ^c certain of the the Sadducees, they that { ^b who} say there is no resurrection [As to the Sadducees, see p. 71. We may regard their attitude toward Christ as expressed by their leader Caiaphas, see p. 528]; and they asked him, saying, 19 Teacher, Moses wrote unto us [See Deut. xxv. 5,
J. W. McGarvey—The Four-Fold Gospel

The King on his Throne.
"Crown Him with many crowns, The King upon His Throne." When the time came for our Blessed Lord to return into Heaven again, He ascended in the presence of His Apostles, whilst in the act of blessing them; "and a cloud received Him out of their sight" (Acts i. 9). And, we are told, they "returned to Jerusalem with great joy" (S. Luke xxiv. 52), not sorrowing as before at His being taken from them. And when we consider what His Ascension implied, we can see that they had good reason for their joy.
Edward Burbidge—The Kingdom of Heaven; What is it?

The Barren Fig-Tree;
OR, THE DOOM AND DOWNFALL OF THE FRUITLESS PROFESSOR: SHOWING, THAT THE DAY OF GRACE MAY BE PAST WITH HIM LONG BEFORE HIS LIFE IS ENDED; THE SIGNS ALSO BY WHICH SUCH MISERABLE MORTALS MAY BE KNOWN. BY JOHN BUNYAN 'Who being dead, yet speaketh.'--Hebrews 11:4 London: Printed for J. Robinson, at the Golden Lion, in St. Paul's Churchyard, 1688. This Title has a broad Black Border. ADVERTISEMENT BY THE EDITOR. This solemn, searching, awful treatise, was published by Bunyan in 1682; but does not appear
John Bunyan—The Works of John Bunyan Volumes 1-3

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