17<\/strong>. Render<\/em> ] Literally, Give back, pay as being due.<\/strong> “therefore yelde ye to Csar,” Wyclif. It was not a question of a voluntary gift<\/em>, but of a legal due<\/em>. The head of the Emperor on the coin, the legend round it, and its circulation in the country, were undeniable proofs of the right of the actually existing government to levy the tax. “Ubicunque numisma alicujus regis obtinet, illic incol regem istum pro domino agnoscunt;” Maimonides. Remembrance of this precept “would have spared the Jewish war, the destruction of Jerusalem, and the downfall of their nation.” Lange.<\/p>\n and to God<\/em> ] He would remind them that besides the claims of the ruling powers, they had also the claim upon them of their Spiritual King, and obedience to Csar must ever be conditioned by obedience to God. “Render unto Csar all that he can lawfully demand, but render also to God, what He requires of you as His spiritual subjects.” “Give to God that which has the image and superscription of God, the soul.” Erasmus.<\/p>\n they marvelled at him<\/em> ] Neither the orthodox Pharisee nor the aristocratic royalist had expected such an answer from the Galilan Teacher.<\/p>\n Mar 12:17<\/span><\/p>\n Render to Caesar the things that are Caesars, and to God the things that are Gods.<\/em><\/p>\n<\/p>\n Our obligations to God and man<\/strong><\/p>\n The spirit of the passage requires us to regard the rights of all beings as sacred, and to give to them all that is theirs.<\/p>\n I. <\/strong>What is due to God? Or what are the things, the property of God, which our Saviour here requires us to render to Him? The earth is the Lords, etc. Of course we, and all that we possess, are Gods property. More particularly-<\/p>\n 1. <\/strong>Our souls with all their faculties.<\/p>\n 2. <\/strong>Our bodies.<\/p>\n 3. <\/strong>Our time.<\/p>\n 4. <\/strong>All our knowledge and literary acquisitions.<\/p>\n 5. <\/strong>Our temporal possessions.<\/p>\n 6. <\/strong>Our influence.<\/p>\n He, then, who withholds from God any of these things, or any part of them, does not comply with the precept in the text.<\/p>\n II. <\/strong>What things are due from us to men?<\/p>\n 1. <\/strong>All men have a right to our love.<\/p>\n 2. <\/strong>To all whom God has made our superiors we owe obedience, submission and respect.<\/p>\n 3. <\/strong>To our inferiors we owe kindness, gentleness and condescension.<\/p>\n 4. <\/strong>Those of us who are members of Christs visible church, owe to each other the performance of all the duties which result from our connection.<\/p>\n 5. <\/strong>There are some things which we owe our families and connexions. As husbands and wives.<\/p>\n Improvement:<\/p>\n 1. <\/strong>How great, how inconceivable is the debt which we have contracted both to God and to men!<\/p>\n 2. <\/strong>Our need of an interest in the Saviour, and the impossibility of being saved without Him. We evidently cannot discharge our past debts. In Christ is there help. He becomes surety for all who believe in Him. And do not reason, conscience, and a regard to our own happiness, combine with Scripture in urging us to accept the offers of this Divine benefactor, and, constrained by His love, to live henceforth to Him, and not to ourselves? (Dr. Payson.<\/em>)<\/p>\n<\/p>\n God before Caesar<\/strong><\/p>\n Frederic, the Elector of Saxony, who, being prisoner to Charles V, was promised enlargement and restitution of dignity, if he would come to mass. Summum in terris dominum, agnosco Caesarem, in caelis Deum.<\/em>–<\/em>In all civil accommodations I am ready to yield unto Caesar, but for heavenly things I have but one Master, and therefore I dare not serve two: Christ is more welcome to me in bonds, than the honours of Caesar without Christ. (Dictionary of Illustrations.<\/em>)<\/p>\n<\/p>\n An offence against Caesar<\/strong><\/p>\n A boy about nine years of age, who attended a Sabbath school at Sunderland, requested his mother not to allow his brother to bring home anything that was smuggled when he went to sea. Why do you wish that, my child? said the mother. He answered, Because my catechism says it is wrong. The mother replied) But that is only the word of a man. He said, Mother, is it the word of a man which said, Render unto Caesar the things that are Caesars? This reply entirely silenced the mother; but his father, still attempting to defend the practice of smuggling, the boy said to him, Father, whether is it worse to rob one or to rob many? By these questions and answers, the boy silenced both his parents on the subject of smuggling. (Biblical Museum.<\/em>)<\/p>\n 17. And Jesus answering said untothem, Render to Csar the things that are Csar’s<\/B>Putting itin this general form, it was impossible for sedition itself todispute it, and yet it dissolved the snare. <\/P> and to God the things thatare God’s<\/B>How much is there in this profound but to themstartling addition to the maxim, and how incomparable is the wholefor fulness, brevity, clearness, weight! <\/P> and they marvelled at him<\/B>“atHis answer, and held their peace” (Lu20:26<\/span>), “and left Him, and went their way” (Mt22:22<\/span>). <\/P> The Resurrection<\/I> (Mr12:18-27<\/span>).<\/P><\/p>\n And Jesus answering said unto them<\/strong>,…. Very wisely and pertinently,<\/p>\n render to Caesar the things that are Caesar’s<\/strong>: or “to the king, which are the king’s”, as the Arabic and Ethiopic versions render it:<\/p>\n and to God the things that are God’s<\/strong>; [See comments on Mt 22:21]<\/span>;<\/p>\n and they marvelled at him<\/strong>; at his wisdom and prudence in returning such an answer, which cut off all occasion against him.<\/p>\n Marvelled greatly at him <\/B> ( ‘ <\/SPAN><\/span>). Imperfect tense with perfective use of the preposition <\/SPAN><\/span>. Both Matthew and Luke use the ingressive aorist. Luke adds that they “held their peace” (<\/SPAN><\/span>) while Matthew notes that they “went their way” (<\/SPAN><\/span>), went off or away. <\/P> <\/p>\n They marvelled [] <\/SPAN><\/span>. The preposition ejx, out of, indicates great astonishment. They marvelled out of measure. Hence Rev., marvelled greatly. The A. V. follows another reading, with the simple verb ejqaumazon. The imperfect denotes continuance : they stood wondering.<\/P> <\/p>\n <\/strong><\/p>\n 1) “And Jesus answering said unto them,”<\/strong> (ho de lesous eipen autois) “Then Jesus replied to them,” to their tribute inquiry, its legality.<\/p>\n 2) “Render to Caesar the things that are Caesar’s”<\/strong> (ta Kaisaros apodoet Kaisari) “The things of Caesar give over (render) or deliver to Caesar,” for his services and protection over you, Mat 22:21<\/span>; 1Pe 2:13-17<\/span>.<\/p>\n 3) “And to God the things that are God’s,” <\/strong>(kai ta tou theou to theo) “And the things of God (give over, render, or deliver) to God,” 1Co 3:23<\/span>; 1Co 6:19-20<\/span>; 1Co 12:27<\/span>; Luk 20:25-26<\/span>.<\/p>\n 4) “And they marvelled at Him.”<\/strong> (kai eksethaumazon ap’ auto) “And they marvelled or were astonished at Him,” Mat 22:22<\/span>; Col 4:6<\/span>; 2Pe 3:9<\/span>.<\/p>\n ‘And they marvelled greatly at him.’<\/p>\n They were baffled. He had brilliantly avoided their trap and they could only be amazed. They had thought that they had got Him this time. But they had been wrong. And they looked at Him with grudging admiration. His ways were marvellous in their eyes.<\/p>\n DISCOURSE: 1447 Mar 12:17<\/span>. And Jesus answering, said unto them, Render to C<\/em><\/em>sar the things that are C<\/em><\/em>sars and to God the things that are Gods. And they marvelled at him<\/em>.<\/p>\n IT is said of Jesus, that he spake as never man spake. This was true, as to his general instructions: but it was more especially manifest, when, by the malice of his enemies, he was brought into circumstances wherein a merely finite wisdom would have been insufficient for his guidance. Such was the occasion now before us. He had spoken a parable which had greatly incensed his hearers, the Scribes and Pharisees. Had they dared, they would have seized him and put him to death: but, fearing the people, they determined to accomplish his ruin in a more specious way. They sent to him persons to ensnare him in his words, that so they might deliver him up to the power and authority of the governor, and accomplish through him what they dared not to perpetrate by themselves [Note: See Luk 20:19-20<\/span>.]. It was in answer to a question put to him by them, that he gave the direction in my text: in considering which, I will point out,<\/p>\n I.<\/p>\n The wisdom of it, as a reply to the question proposed<\/p>\n [The persons sent to him were of two widely different castes: some were Pharisees, who were adverse to the dominion of the Romans, and encouraged the people to cast off their yoke; the others were Herodians, who were altogether in the interest of the Romans, and sought, by all possible means, to uphold their authority. Just at that time, it is probable, they were called upon to pay a tax levied by the Roman emperor; and much difference of opinion prevailed at Jerusalem about the obligation of the people to pay it. The Pharisees and Herodians were at issue upon the subject: and this afforded the Scribes and priests a good opportunity to ensnare our Lord. They prevailed on some from each of the contending parties, to feign themselves pious and conscientious men; and to go to our Lord, and submit their differences to his arbitration, under the idea that his judgment would be satisfactory and final. Accordingly they came, professing their perfect reliance on him; who, being taught of God, must certainly know what was right; and, being commissioned by God, would be equally unmoved by either the favour or the frowns of man: and they put the question plainly to him, Is it lawful to give tribute to Csar, or not? Shall we give? or shall we not give [Note: ver. 14, 15.]?<\/p>\n Now this question was very ensnaring: for, if he should determine the point in favour of the Herodians, the Pharisees would stir up the indignation of the people against him, as an enemy to their liberties: if, on the other hand, he should determine it in favour of the Pharisees, the Herodians would accuse him to the Roman governor, as guilty of sedition. If he should decline giving any answer, then they would both of them revoke the sentiments they had expressed respecting his divine mission; and would expose him to all, as either ignorant, or actuated by fear and carnal policy. Thus, humanly speaking<\/em>, it was impossible he should escape the snare laid for him. Whatever he might either do or not do, they would be sure to find occasion against him.<\/p>\n But Jesus saw their hypocrisy and their wickedness; and, with a wisdom truly divine, bade them shew him a penny, a silver coin current at that time [Note: Worth about seven-pence halfpenny.]. On its being shewn him, he asked, Whose image and superscription it bore? They, not at all aware of the drift of his question, answered, Csars; thereby unwittingly acknowledging that they were under the dominion of Csar; seeing, that on no other supposition could they acknowledge his money as the current coin of the kingdom. Thus they were taken in their own snare:<\/em> for on their answer to him was his reply founded: Render, therefore, unto Csar the things that are Csars, and unto God the things that are Gods. Thus, both the parties were disappointed in their malignant endeavours: and they departed from him, greatly wondering at the wisdom that had extricated him from the snare, in which it seemed impossible but that he must be taken [Note: See the last clause of the text.].]<\/p>\n But, in considering this reply, we must especially notice,<\/p>\n II.<\/p>\n The importance of it, as a precept for general observance<\/p>\n In it we see,<\/p>\n 1.<\/p>\n The extent of Gods requirements<\/p>\n [Towards our earthly governors we have special obligations. They are Gods representatives and vicegerents upon earth: and the authority which they sustain, is no other than Gods own authority delegated to them. What our duty to them is, we may see fully set forth by St. Paul, in the Epistle to the Romans [Note: Rom 13:1-7<\/span>. Cite this fully, and with a brief comment on it.] And that duty we must discharge, not only for wrath, but also for conscience sake. Whilst we fear God, we must honour the king.<\/p>\n Towards God himself we are, of course, bound to render all possible obedience. All that we are, and all that we have, is his. We are his by creation, and his in a more especial manner by redemption. We are bought with a price, even the precious blood of his only dear Son; and we are, therefore, bound to glorify him with our body and our spirit, which are his ]<\/p>\n 2.<\/p>\n The harmony of them<\/p>\n [These duties are by no means opposed the one to the other. The two tables of the law are in perfect harmony with each other. Doubtless God is to be obeyed in the first place: and if mans requirements be contrary to his, the point is determined for us, (indeed every mans own conscience will at once determine it.) We must obey God rather than man. But we should not without necessity place them in opposition to each other. We should rather place our duty to man in subordination to our duty to God; and so endeavour to perform the commands of both, that both may be honoured and both be pleased. The Pharisees had much to say for themselves against the right claimed by the Romans to govern that people [Note: Pompey had prevailed through the treachery of Hircanus, and not altogether by fair conquest,]. The Herodians, on the other hand, had much to say in support of the Roman government. But, circumstanced as they all were, our Lord, though afterwards accused of forbidding to pay tribute to Csar [Note: Luk 23:2<\/span>.], determined it to be their duty to pay to Csar what belonged to Csar, no less than unto God what belonged to God. In conformity with which decision,]<\/p>\n I would recommend to all of you, Integrity<\/em>, in the discharge of your duty to man<\/p>\n [There is in many a prevailing disposition to speak evil of dignities. This should on no account be indulged Loyalty, even towards a Nero or a Saul, ought to be a very prominent feature in the Christian character. To defraud the revenue also, by the evasion of taxes, is a conduct of which every Christian should be ashamed ]<\/p>\n 2.<\/p>\n Spirituality<\/em>, in the discharge of our duty to God<\/p>\n [It is not a mere formal service that God requires, but the service of the heart. This, then, must be rendered unto God, whose will should be done on earth as it is done in heaven ]<\/p>\n<\/p>\n 17 And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 17. See Trapp on “<\/em> Mat 22:21 “<\/em> <\/p>\n 17.<\/strong> ] <\/strong> ,<\/strong> imperfect, is graphic. This was going on, when the next incident began.<\/p>\n Mar 12:17<\/span> . Christ’s reply is given here very tersely = the things of Caesar render to Caesar, and those of God to God. : the compound, in place of Mt.’s simple verb, suggests the idea of excessive astonishment, though we must always allow for the tendency in late Greek to use compounds. Here only in N. T., occasionally in Sept [111] [111] Septuagint.<\/p>\n Jesus. App-98. <\/p>\n answering said. Hebrew idiom. See note, on Deu 1:41. <\/p>\n marvelled = were wondering. T WH R read “wondered beyond measure” (exehaumasan, instead of ethaumasan, with Authorized Version L Tr. A and Syriac.) <\/p>\n 17.] , imperfect, is graphic. This was going on, when the next incident began.<\/p>\n [17. , the things that are Gods) All things are GODS, heaven and earth, all men, and therefore Csar himself. Yet nevertheless He hath made a wise distribution as regards His goods. On that account the less ought He to be defrauded of those things which He hath peculiarly reserved to Himself.-V. g.]<\/p>\n Render: Pro 24:21, Mat 17:25-27, Rom 13:7, 1Pe 2:17 <\/p>\n and to: Mar 12:30, Pro 23:26, Ecc 5:4, Ecc 5:5, Mal 1:6, Act 4:19, Act 4:20, Rom 6:13, Rom 12:1, 1Co 6:19, 1Co 6:20, 2Co 5:14, 2Co 5:15 <\/p>\n And they: Job 5:12, Job 5:13, Mat 22:22, Mat 22:33, Mat 22:46, 1Co 14:24, 1Co 14:25 <\/p>\n Reciprocal: Pro 24:26 – shall Mal 3:8 – a man Luk 20:25 – Render Luk 23:2 – forbidding Tit 2:8 – Sound 1Pe 2:13 – General<\/p>\n 7<\/p>\n Anyone would have to say it is right to give back to a man that which is rightfully his. They just had said the coin belonged to Caesar, so it was natural that Jesus would tell them to give It back to him. In so doing they would be performing the very thing they asked Jesus if it was lawful to do. They marveled means they were amazed and so stunned that they had nothing more to say.<\/p>\n Jesus avoided the "either or" problem with a "both and" response. God has authority over those who bear His image. Therefore the Jews should give Him His due, namely, complete personal submission. Caesar also had some authority over those who used his image on his coins. Therefore the Jews should pay their tax.<\/p>\n "Though the obligation to pay to Caesar some of his own coinage in return for the amenities his rule provided is affirmed, the idolatrous claims expressed on the coins are rejected. God’s rights are to be honored. Here Jesus is not saying that there are two quite separate independent spheres, that of Caesar and that of God (for Caesar and all that is his belongs to God); but he is indicating that there are obligations to Caesar which do not infringe the rights of God but are indeed ordained by God." [Note: Cranfield, p. 372.] <\/span><\/p>\n This answer amazed (Gr. exethaumazon<\/span>) Jesus’ critics. He had avoided the trap they had laid for Him and had given a profound though simple answer to their question.<\/p>\n This teaching would have been especially helpful to Mark’s original Roman readers. It helped them and all subsequent disciples understand that Christianity does not advocate disloyalty to the state (cf. Rom 13:1-7; 1Ti 2:1-6; 1Pe 2:13-17). Duty to God does not eliminate duty to government. Nevertheless duty to government does not eliminate one’s higher duty to God either.<\/p>\n And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marveled at him. 17. Render ] Literally, Give back, pay as being due. “therefore yelde ye to Csar,” Wyclif. It was not a question of a voluntary gift, but of a … Continue reading “Exegetical and Hermeneutical Commentary of Mark 12:17”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-24677","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24677","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=24677"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/24677\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=24677"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=24677"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=24677"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
DUTIES TO OUR EARTHLY AND OUR HEAVENLY KING<\/strong><\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"