25<\/strong>. unto Cesar the things which be Cesar’s<\/em> ] St Paul very clearly enforces the same duty in Rom 13:6-7<\/span>. The ‘tribute’ in Matthew 17<\/span>.<\/p>\n 24 was quite different; it was the Temple didrachma.<\/p>\n and unto God the things which be God’s<\/em> ] To Caesar you owe what he demands of his own<\/em> coinage; to the Temple the tribute which you can <\/em> only pay in the shekel of the sanctuary; to God you owe yourselves. Pay <\/em> to Caesar the coins which bear his stamp, to God the duties of your own souls which bear His<\/em> image.<\/p>\n 25. things which be Csar’s<\/B>Puttingit in this general form, it was impossible for sedition itself todispute it, and yet it dissolved the snare. <\/P> and unto God<\/B>How muchthere is in this profound but to them startling addition to themaxim, and how incomparable is the whole for fulness, brevity,clearness, weight!<\/P><\/p>\n And he said unto them, render therefore unto Caesar the things which be Caesar’s<\/strong>,…. The Arabic version renders it, “give to the king what is the king’s”; the tribute that was due to him; since they were under his government, and were protected by him, and traded with his money; the currency of which among them was an acknowledgment of him as their sovereign:<\/p>\n and unto God the things which be God’s<\/strong>; which relate to his worship, honour, interest, and kingdom; [See comments on Mt 22:21]<\/span>.<\/p>\n <\/strong><\/p>\n 1) “And he said unto them,” <\/strong>(ho de eipen pros autous) “Then he said directly to them,” to these Pharisee disciples and hired Herodian entrapment employees, Mat 22:15-16<\/span>; Mar 12:13<\/span>. Recall these had been enlisted and sent to Jesus by the administrative priests and the scribes, law clerks, keepers of the archives of Jewish law, Luk 20:19-20<\/span>.<\/p>\n 2) “Render therefore unto Caesar the things which be Caesars,” <\/strong>(toinun apodote ta Kaisatos Kaisari) “You all now and hereafter render to Caesar the things of Caesar,” those things that are or exist as his, by right of civil service and protection he is rendering to you, Mat 22:21<\/span>; Mar 12:17<\/span>; as also set forth by Paul, Rom 13:7<\/span>.<\/p>\n 3) “And unto God the things which be God’s.” <\/strong>(kai ta tou theou to theo) “And the things of God (render) dole out to God,” in worship and Divine order of service, Mat 22:21<\/span>; Mar 12:17<\/span>; 1Pe 2:13<\/span>; 1Pe 2:17<\/span>.<\/p>\n This statement of Jesus sanctions the Divine order of civil government, Ecc 10:20<\/span>; Act 23:5<\/span>; Rom 13:1<\/span>; 1Pe 2:17<\/span>; 2Pe 2:10<\/span>.<\/p>\n ‘And he said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s” ’<\/p>\n His reply was then, in that case, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s”. It was a very wise reply. It was pointing out that anyone who could produce a denarius was thereby testifying to the overlordship of Caesar. It was right therefore that they rendered back to him, what they had received from him. All denarii essentially belonged to Caesar. Furthermore a good patriot should strictly not have touched a denarius with a bargepole, and so good patriots would actually have agreed with Jesus that all denarii should be got rid of by handing them back to Caesar. Of course, if they would not touch a denarius they would have to go into hiding for non-payment of taxes, but at least they would see themselves as being kept pure. However, the moment one descended to the depths of obtaining a denarius in order to pay the tax he was by it acknowledging his debt to Caesar. And it was therefore right that he gave the hated coin back to him. Thus Jesus was both in the clear with the extreme patriots, who agreed with Him on the fact that the denarii should be handed over to Caesar, and should not be touched by any patriotic Jew, while all else belonged to God, and also with the Roman authorities, whose only concern was to be paid the denarius in poll tax.<\/p>\n What this did not teach was that a certain amount should be given to God, and the rest could then be looked on as ‘Caesar’s’, to be looked on as ‘secular’, and therefore usable as a man wished. It applied to a specific situation. It might, however, be seen as saying that for any benefits that we receive from the state we have an obligation to make a contribution back to them. But while that is true, it is not really what Jesus was positively teaching.<\/p>\n For what was of general application in what He said was the command to render “to God the things that are God’s”. The point here was that all that we have, we have received from God, and we should therefore recognise that for it we are accountable to God as His stewards. This is continuing the theme of numerous parables that we have already looked at. It is confirming that every man must give an account of himself to God with regard to his use of wealth.<\/p>\n Luk 20:25<\/span> . , therefore, connecting the dictum following with the fact stated before that the denarius bore Caesar’s image, and implying that by the dictum Jesus pronounced in favour of paying tribute to the Roman ruler.<\/p>\n Render: Pro 24:21, Mat 17:27, Mat 22:21, Mar 12:17, Rom 13:6, Rom 13:7, 1Pe 2:13-17 <\/p>\n unto God: Act 4:19, Act 4:20, Act 5:29, 1Co 10:31, 1Pe 4:11 <\/p>\n Reciprocal: Ecc 8:5 – keepeth Mal 3:8 – a man Mat 22:22 – they marvelled<\/p>\n NO DIVISION OF ALLEGIANCE<\/p>\n And He said unto them, Render therefore unto Csar, the things which be Csars and unto God the things which be Gods.<\/p>\n Luk 20:25<\/p>\n Let us look at the use which has so long been made of our Lords reply, and ask whether it is justifiable or wise. His words have been perpetually quoted, as if Csar meant civil government, and God ecclesiastical government, and as if Csar and God had separate spheres of jurisdiction, each limiting the other.<\/p>\n I. All intelligent students of the New Testament know that our Lord has made no such distinction as He is popularly supposed to have made. The question on which He was asked to pronounce had nothing whatever to do with the rival claims of Church and State; their respective rights were not even contemplated, the cunning cavillers who had conspired to entangle Him knew nothing of the distinction between the two. It was, indeed, a distinction utterly foreign to the Jewish mind. What feature in the prophetic writings is more marked than the interpretation of religion and politics?<\/p>\n II. Our Lord here recognises no division of allegiance.He does not regard man as under two mastersas owing duty to Csar and duty to God. No; God is set forth by Him always and everywhere as the sole Lord of mans being and powers. Nothing man has can be Csars in contradiction to that which is Gods. Christ claims all for the Sovereign Master. Rightly understood, therefore, the great precepts of the text are in perfect accord with the doctrine of Gods sole and supreme lordship over every thought, and faculty, and possession of man. Render unto Csar the things that are Csars. Why? Who enacts it? The answer is, God. It is a part of your religious obedience to be a loyal citizen. God has bound up together our relation to the powers that be in this world with our relation to Himself. He has set us under rulers and in societies as a kind of interior province of His mighty kingdom, but our loyalty as subjects and our duty as citizens are but a part of the one supreme duty which we owe to Him.<\/p>\n Rev. Canon Duckworth.<\/p>\n 5<\/p>\n In their answer they committed themselves beyond recall, for they directly said the whole thing belonged to Caesar, the very thing he was asking people to give him as tribute. No one would say it is not. “lawful” to give to a man what belongs to him. They had said this money belonged to Caesar, hence it would be lawful to give it back to him. And by the same token it would be right to give to God what belongs to him, namely, their religious devotion.<\/p>\n And he said unto them, Render therefore unto Caesar the things which be Caesar’s and unto God the things which be God’s. 25. unto Cesar the things which be Cesar’s ] St Paul very clearly enforces the same duty in Rom 13:6-7. The ‘tribute’ in Matthew 17. 24 was quite different; it was the Temple … Continue reading “Exegetical and Hermeneutical Commentary of Luke 20:25”<\/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-25786","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25786","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=25786"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/25786\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=25786"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=25786"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=25786"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/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: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"