Exegetical and Hermeneutical Commentary of Mark 12:14
And 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 Caesar, or not?
14. Master, we know ] This was said in a spirit of hypocritical flattery, as though they were ready to pay Him honour as the Messiah. We find Nicodemus saying the same thing in a spirit of sincerity (Joh 3:2).
and carest for no man ] This was a cunning temptation to lift Himself above all respect for the Roman authorities.
Is it lawful to give tribute ? ] The snare was no longer laid in the sphere of ecclesiastical questions, but in the more dangerous area of political duty. The tribute-money alluded to was a capitation tax levied by the Roman government, and keenly resented by Judas the Gaulonite (Act 5:37) and his followers. If our Lord held the payment unlawful, He would compromise Himself with the Romans; if He sanctioned it, He would embroil Himself with the national party.
Fuente: The Cambridge Bible for Schools and Colleges
14. And when they were come, theysay unto him, MasterTeacher.
we know that thou art true,and carest for no man; for thou regardest not the person of men, butteachest the way of God in truthBy such flatterythough theysaid only the truththey hoped to throw Him off His guard.
Is it lawful to give tributeto Csar, or not?It was the civil poll tax paid by allenrolled in the “census.” See on Mt17:25.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And when they were come,…. Unto Jesus in the temple:
they said unto him, master; they saluted him in like manner, as they did their doctors and Rabbins, calling him “Rabbi”, though they were not his disciples; but one part of them were the disciples of the Pharisees, and the other had Herod for their master;
we know that thou art true; an honest, sincere, and upright man,
and carest for no man, for thou regardest not the person of men; no, not Caesar himself;
but teachest the way of God in truth; instructest men in the word, will, and worship of God, with all integrity and faithfulness; answer therefore this question,
is it lawful to give tribute to Caesar or not? The Syriac and Persic versions read, “head money”; and so it is read in Beza’s most ancient copy; a tax that was levied on the heads of families; or on every particular head in a family; [See comments on Mt 22:16],
[See comments on Mt 22:17].
Fuente: John Gill’s Exposition of the Entire Bible
Shall we give or shall we not give? ( ;). Mark alone repeats the question in this sharp form. The deliberative subjunctive, aorist tense active voice. For the discussion of the palaver and flattery of this group of theological students see on Mt 22:16-22.
Fuente: Robertson’s Word Pictures in the New Testament
Tribute. See on Mt 22:19.
Person [] . Lit., face.
Shall we give, etc. A touch peculiar to Mark.
Fuente: Vincent’s Word Studies in the New Testament
1) “And when they were come,” (kai elthontes) “And as soon as they arrived,” in their opening remarks, without delay, these certain (selected) Pharisees and Herodians who were astute, given to successful entrapment.
2) “They say unto Him, Master,” (legousin auto didaskale) “In collusion they said to Him, Master,” or “teacher.” They came as forked tongued deceivers with flattery, Mar 12:13; Psa 78:36; Eze 33:31.
3) “We know that thou art true,” (oidamin hoti alethes ei) “We are perceptive to know that you are true,” genuine, not a fake, even as Nicodemus affirmed, Joh 3:2.
4) “And carest for no man:” (kai ou melei soi peri oudenos) “And it matters not to you about (what) anyone thinks,” you are not moved to change your position, just because of what men think.
5) “For thou regardest not the person of men,” (ou gar blepeis eis prosopon anthropon) “For you do not just look at the face of men,” their reputation, their status in society, etc., Mat 22:16.
6) “But teachest the way of God in truth:- (all’ ep’ aletheias ten hodon tou theou didaskeis) “But instead you teach the way of God on (the basis of) truth:” If only they had recognized that He was the truth, Joh 14:6.
7) “Is it lawful to pay tribute to Caesar, or not?” (eksestin dounai kenson Kaisari e ou) “Is it lawful to dole out pay, or give over tribute to Caesar, or not?” Luk 23:2; Jesus taught that it was, Mar 12:17; Mat 17:24-27. They came with “hollow flattery,” as if the Lord could not see through their deceitful purpose.
Fuente: Garner-Howes Baptist Commentary
(14) Thou regardest not the person of men.The phrase is essentially Hebrew in its form, but had been made familiar by the Greek Version of the Old Testament.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
‘And when they were come they say to him, “Teacher. We know that you are true and show deference to no one. For you do not regard the person of men, but of a truth teach the way of God. Is it lawful to give tribute to Caesar or not? Shall we give, or shall we not give?”.’
The nerve of these men was outrageous. The last thing that they believed was that He taught the way of God in truth. But, aware that the crowds were listening, they were seeking to flatter Him and push Him into a corner. They were making it impossible for Him to refuse to speak without losing His prophetic authority with the people. On the other hand this is precisely how Mark saw Jesus, and wanted his readers to see Him.
‘We know that you are true and show deference to no one.’ They were pretending that they looked on Him as totally honest and therefore as one who would answer regardless of the consequences. They were saying that they believed that His answer would therefore necessarily be His direct view on the question in the sight of God without being swayed by what men would think. They were setting Him up to give a straight answer to a trick question, the answer that would condemn Him. It would be the answer that they wanted. They did not want Him to be able to evade their question this time.
‘For you do not regard the person of men.’ Again they stressed that they knew that He would not let the fear of man influence His answer. They wanted to guard against Him giving His answer having regard to the viewpoint of men such as the Pharisees, who did pay the poll tax because of their regard for men. (The Rabbis would have answered by quoting the traditions of the elders in their support. The past could take the blame). They are emphasising that if His answer suggests that He is fearful of what men will think or do, all will despise Him. Let Him therefore speak without fear or favour, (and thus they hoped condemn Himself in the sight of the Romans).
‘But of a truth teach the way of God.’ If they believed that they would not have been questioning Him. But all these words were meant for the crowds. They were putting Him in the position whereby He must answer or lose face, and whereby His answer will be seen to indicate what He believed to be the exact mind of God on the matter. They were doing to Him what He had done to the members of the Sanhedrin, asking a question He dared not answer unless He was prepared to face the consequences. And they were egging Him on to face the consequences by making it impossible for Him to hold back.
‘The way of God.’ That way in which God teaches men to live (Deu 8:6; Deu 10:12-13; Psa 27:11).
‘Is it lawful to give tribute to Caesar or not? Shall we give, or shall we not give?” This was the crunch question. Was it right in God’s eyes to give tribute to Caesar or not? The question had been carefully thought out by some of the keenest brains in Jerusalem. If He replied ‘no’, they could immediately go to the authorities and charge Him with treason and with trying to persuade people not to pay their taxes. If He said ‘yes’ they knew that He would be discredited in the eyes of the people both as a prophet and as a potential Messiah, for while most of them paid their poll tax they did it grudgingly believing it to be wrong, and they would never believe that a true prophet of God would tell them that it was right to pay it. And certainly if He was the Messiah He would be here to release them from obligation to Rome, not to enforce it.
‘Is it lawful?’ That is, is it in accordance with the Law of God?
Fuente: Commentary Series on the Bible by Peter Pett
14 And 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 Caesar, or not?
Ver. 14. To give tribute ] This tribute the Jews then paid to the Romans as now they do to the Turks, for the very heads they wear. And yet they had the face to say to our Saviour, “We never were in bondage to any man,” Joh 8:33 . But perhaps these Jews were of the sect of Judas Gaulonites, who would not be drawn by any torments to acknowledge any lord upon earth; believing that God only was to be held their Lord and King. (Joseph. Ant. xviii, c. 2.)
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14. ] ., truly, indeed, see reff. and Mar 12:32 .
. ; the originality of the report is shewn by these words. They wish to drive our Lord to an absolute affirmation or negation.
Fuente: Henry Alford’s Greek Testament
Mar 12:14 . The flattering speech is differently and more logically (Schanz) given in Mt. Vide notes there on the virtues specified. , etc.: the question now put, and in two forms in Mk. First, as in Mt., is it lawful, etc.; second, in the added words, ; These have been distinguished as the theoretical and the practical form of the question respectively (Meyer, Weiss, Schanz), but there is no real difference. Yet it is not idle repetition. The second question gives urgency to the matter; They speak as men who press for an answer for their guidance (Holtz., H. C.).
Fuente: The Expositors Greek Testament by Robertson
Master. Teacher. As in Mar 12:19, Mar 12:32. App-98. Mar 12:1.
we know. Greek oida. See App-132.
for = about, or concerning. Greek. peri. App-104.
no man = no one. Greek oudeis, a compound of ou. App-105.
for = because.
regardest not = lookest (App-133.) not (Greek. ou. App-105) on (Greek. eis. App-104.)
God. Greek. Theos. App-98.
in = with. Greek. epi. App-104.
tribute. Occurs only here and in Mat 17:25 with Mat 22:17, Mat 22:19. See notes there.
not. Greek. me. App-105. Not the same word as in verses: Mar 12:10, Mar 12:15
Fuente: Companion Bible Notes, Appendices and Graphics
14.] ., truly,-indeed,-see reff. and Mar 12:32.
.; the originality of the report is shewn by these words. They wish to drive our Lord to an absolute affirmation or negation.
Fuente: The Greek Testament
Mar 12:14. , but) The truth is not consistent with having respect to persons.
Fuente: Gnomon of the New Testament
Master: Mar 14:45, Psa 12:2-4, Psa 55:21, Psa 120:2, Pro 26:23-26, Jer 42:2, Jer 42:3, Jer 42:20
we know: Joh 7:18, 2Co 2:2, 2Co 2:17, 2Co 4:1, 2Co 5:11, 1Th 2:4
carest: Deu 33:9, Deu 33:10, 2Ch 18:13, Isa 50:7-9, Jer 15:19-21, Eze 2:6, Eze 2:7, Mic 3:8, 2Co 5:16, Gal 1:10, Gal 2:6, Gal 2:11-14
for thou: Exo 23:2-6, Deu 16:19, 2Ch 19:7
is it: Ezr 4:12, Ezr 4:13, Neh 9:37, Mat 17:25-27, Mat 22:17, Luk 20:22, Luk 23:2, Rom 13:6
Reciprocal: Deu 1:17 – ye shall not Deu 10:17 – regardeth Pro 12:20 – Deceit Isa 58:2 – they ask Mal 2:6 – law Mat 22:16 – neither Mar 9:14 – the scribes Mar 10:17 – Good Luk 20:21 – Master Joh 3:2 – we know Act 16:17 – the way Act 18:25 – instructed 2Co 6:8 – true 2Pe 2:2 – ways
Fuente: The Treasury of Scripture Knowledge
4
After some expressions of pure flattery these hypocrites came out with their question. They had the delusion that the kingdom which Jesus was soon to set up would be a temporal one, and hence a rival of the Roman Empire. In that case he would logically disapprove of any financial support of Caesar. If they could get him to say so, they would have a basis for accusing him of being an enemy of the lawful government.
Fuente: Combined Bible Commentary
Verse 14
They supposed that, by thus complimenting his independence and moral courage, they should induce him to declare openly against paying tribute to the Roman government, and thus expose himself to the charge of treason. This charge, in fact, they did afterwards prefer. (Luke 23:2.) A proposal which is introduced by flattery usually conceals a snare.
Fuente: Abbott’s Illustrated New Testament
12:14 And when they were come, they say unto him, Master, we know that thou art true, and carest for no man: for thou {d} regardest not the person of men, but teachest the {e} way of God in truth: Is it lawful to give tribute to Caesar, or not?
(d) You do not judge by the outward appearance, so that the truth is therefore not darkened by any means at all.
(e) The way by which we come to see God.
Fuente: Geneva Bible Notes
The critics’ preamble was hypocritical flattery, but what they said about Jesus was true. They intended to impale Jesus on the horns of a dilemma. [Note: Hunter, p. 116.] Since Judea had become a Roman province in A.D. 6 the Romans had required the Jews to pay a yearly poll (head) tax into the emperor’s treasury. The Zealots later refused to pay it claiming that payment acknowledged Rome’s right to rule over them. The Pharisees paid it but objected strongly to it. The Herodians paid it willingly since they supported Roman rule.
Jesus’ critics asked Him what was the right or lawful thing to do. In their eyes Messiah would never sanction foreign rule, but if Jesus publicly opposed Rome He would be in a dangerous position. They thought that either answer would hurt Jesus.