As Jesus becomes clearer in His claims to Messianic status (21:1–13), His enemies ratchet up their schemes to discredit Him and to seek an occasion to eliminate Him. So urgent has their desire become that they interrupt His teaching in the temple (23).
I. The Pharisees clumsily set a trap (15–17).
A. The Pharisees form an elaborate scheme to “catch Him in His words” (15, NIV)- “trap Him in what He said” (15, NASB).
They truly had no concept of Him with Whom they sought to make stumble over words and ideas. He is the Logos of God; He created by His word and upholds al things by the word of His power. He made the human mouth and established the very principle of rational dialogue.
B. They set a political and religious trap with their disciples and Herodians (16).
They themselves have been routed and embarrassed (21:42–46) and they think Jesus may be susceptible to an enquiry sprinkled with flattery from mere students. Subterfuge is obvious, however, for they send representatives from political polarities who agree only in seeking the destruction of Jesus. John A. Broadus made this observation: “When the Pharisees united Herodians with themselves in the effort to ensnare Jesus, it was obviously through the cohesive power of a common jealousy towards one popularly regarded as the Messiah; for if recognized as such, they were sure he would overthrow the Herod family everywhere and depose the present Jewish officials.”
C. They make a true observation, commending His mastery of Scripture, integrity, and fearlessness but with evil intent and absent any personal sincerity (16).
They had been taught well both in content and in deceitful arts by their masters. Spurgeon commented, “Great outward righteousness may consist with the meanest spirit. … They fawn and flatter that they may deceive and destroy” (Commentary on Matthew).
D. They pose a question of existential agitation.
They ask about the legitimacy of taxes to Caesar (17). Surely, He is trapped! The Jewish loyalists will hear if Jesus believed in the independence of Israel; the Herodians will hear if Jesus would foment or support a rebellion against the right of Caesar to tax the Jews. On the day of Jesus’ crucifixion, they brought this very charge against Jesus: “If you let this man go, you are not Caesar’s friend. Whoever makes himself a king speaks against Caesar” (John 19:12).
II. Jesus confutes them according to His character and their hypocritical intent (18–22).
A. Jesus began His answer with a clear revelation of His knowledge of their intent in the question.
They did not want His wisdom but a foundation for discrediting Him or for lethal accusation. They had learned well from their instructors, for these disciples were equally as skilled in insincerity, self-righteousness, and deception as their mentors.
B. He asks that they bring Him a coin used for the tax (19).
Jesus involves them in their own demise. They determine the coin used for the tax, fetch one from a bystander or one of themselves, and bring it to Jesus. Now, what will His answer be? Having the coin in hand, will Jesus say, “Yes, pay the tax.” Or will He deny the right of Caesar over the Jews”?
C. Instead, Jess involves them even more deeply in unravelling their own deceptive web.
Jesus asked them about whose image is on the coin. The coin was used to pay the wage of the day worker (Matthew 20:9). They used it for every-day issues of buying and selling and paying. By whose authority is it issued and for what purpose does he issue it? Whose image is on the coin? The answered that Caesar’s image was there. Implied, of course, is the question, “Do you use it for other purposes than paying the tax? Is that stability of your life, under God, dependent on the earthly authority of Caesar?” Paul treats this issue in Romans 13: 6, writing, “For because of this you pay taxes, for they are God’s ministers attending continually to this very thing” [that is enforcing the justice of the laws].
D. Caesar’s image serves Caesar’s purpose.
The image of Caesar indicates that under his government laws and commerce are established for social stability and that they are enforced by those employed and trained for that purpose. That coin, therefore, indicates a certain order in earthly things that should be maintained. To obey without disobedience to God is right and is itself established by God. Having led them thus far, Jesus answered, “Render to Caesar the things that are Caesar’s” ((21).
E. God’s image is designed for God’s purpose.
By unavoidable implication, Jesus pointed to the image of God that stamped the very being of every person. Your very life belongs to God—its present and its future—render, therefore, to Him the devotion and worship of your entire being. Broadus, surprisingly, looks at this possible implication and calls it a “mere fancy.”
III. The Pharisees test Jesus’ knowledge of Scripture (34–40).
A. Jesus had answered the Sadducees by His knowledge of Scripture.
A question about marriage relations in the resurrection had resulted in a complete debacle scripturally on the part of the Pharisees (21:29). A solid Pentateuchal answer to this skeptical Jewish sect (21:31, 32) about present conscious life of the godly departed that implied eventual resurrection had silenced them in their effort to confound Jesus.
B. One of the Pharisees, therefore, sought some further indication of Jesus’ grasp of the central doctrine of Scripture—on which of the commandments does its most intense gravitas rest?
This question was to “test Him,” but perhaps not an effort to confound Him and find a reason for a charge against Him. Since He seemed so insistent on Scripture and its true meaning (19:3–9) that they wanted to know a summary of His judgment about the Law.
C. Jesus answered quickly, plainly, and to the point.
He cited Deuteronomy 6:5 and Leviticus 19:18. The Pharisee asked only about the single “great commandment,” but Jesus gave him more.
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- This commandment to Love God with one’s whole being is first in time and in importance. In time, from the moment of creation in the image of God, Adam had the moral duty fully commensurate with his indwelling moral propensity to “love God with all his soul, mind, strength, and heart.” He was face to face with his Creator, who gave him life, all that contributed to his well being, and an environment fitting for all his needs. In importance, nothing could possibly transcend this in preeminence. To love Him who formed us in His own image and breathed into our nostrils the breath of life has claim on the soul from its first moment of consciousness.
- Jesus, still reminding the Pharisee of the moral power of our being created in God’s image, Cited the second great commandment, “You shall love your neighbor as yourself.” Because God’s image has claim on our affections, we should love all those who are made in God’s image, even enemies. First John 4:20, 21 makes this point clearly, that we do not love God if we do not love those who are made in God’s image, especially transformed into his spiritual image, we can lay no credible claim to love God. James 1:9 made a strong application of this point.
- Mark 12:28–34 gives an expanded recital of this encounter, showing that this “lawyer” agreed with Jesus, commended His answer, and was commended by Jesus as “not far from the Kingdom of God.”
POEM
The wisdom of the Maker
Sets the order of creation.
The order of our lives should be
A faithful imitation.
To “gods” who govern men,
Due honor we extend.
He Whose image forms our conscience,
Shapes our mind, defines our soul.
Might unbound, infinite presence,
Unlimited goodness makes us whole.
His is the form we bear;
Our life in whole, His share.
Compelling duty, highest call,
To love our Maker—no reserve—
Our soul, our strength, our heart enthralls
To love this God as He deserves.
Eternal holiness
Defines true blessedness.
Now by Your grace inflame my mind,
Increase my strength, restore my heart;
Give sober wonder, awful sight,
May I relentless love impart.
Infinite perfection
Merits full affection.
