Mark Vol. 3 - Week 3 (12:13-17)
Mark 12:13-17
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The King Of Our Devotion
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Mark 12:13-17 〰️ The King Of Our Devotion 〰️
"Nothing is more likely to insnare the followers of Christ, than bringing them to meddle with disputes about worldly politics."¹ As we live in a politically contentious time, it can feel impossible for us to follow Jesus faithfully and simultaneously interact with culture and politics. While the landscape has changed for politics, particularly here in the West, we can find comfort in knowing that we're not the first followers of Jesus to wrestle with this. The Jews during the time of Jesus' ministry struggled (sometimes literally) with Rome's rule over Israel, particularly Rome's watchful eye and newly imposed taxes. But some were not as adamantly opposed, like the Herodians (v13). By and large, the Jews were frustrated and angry at Rome's oppressive rule and were waiting for the Messiah to come and liberate them. And here He was, the Messiah in the flesh, telling God's people to pay the "unjust" tax to Caesar?
Interestingly, when we read this passage, we read of the Pharisees and Herodians banding together to trick and trap Jesus. What? Although flawed and corrupt, the Pharisees and Herodians were on opposite ends of the political and cultural spectrum. The Pharisees were much more opposed to Rome than the Herodians, who supported Herod's rule under the Emporers. The Pharisees saw this loyalty to Herod as a compromise of Jewish independence, so they were constantly at odds with the Herodians.² But in this passage, they seemed to be united under a shared cause: taking care of their shared "Jesus problem."
In their questioning of Jesus, it's worth noting that they rapidly fired two questions, seeking one answer. "Is it lawful to pay taxes to Caesar or not? Should we pay or shouldn't we?" (v14). Not only is Jesus confronted by agents of both extremes of the political spectrum, demanding that He take a side, but they ask two questions that could have different answers. It may not be fair to pay this tax to Caesar, but seeing that it is the law, they may need to pay it. Either way, the Herodians and Pharisees are salivating at the thought of Jesus' answer causing political chaos.
So they've confronted Jesus with a question on "taxes." In reading the original language of this passage, "taxes" is more akin to "census." This was an annual tax that the Emperor instated over the Judea, essentially a tax on being a resident of this new Roman province. "The money went directly into the Emperor's treasury."³ This tax was particularly unpopular because it was the epitome of Roman rule over the Jewish people. Jesus saw their hypocrisy, as they only asked this question to use His words against Him (11:18, 12:13). They wanted to catch Jesus in the approval or disapproval of Rome's rule.
During their reign, the Caesars saw themselves-- and were worshipped by their people-- as gods. So Jesus' response was intended to push back a little against the "all or nothing" existence under Roman rule. The people can pay the tax and be unassuming citizens while also not worshipping this fake god and betraying the Lord. So this was the issue that Jesus wanted to address:
(Feel free to read this in your discussion, too! I think this sums up this passage and Jesus' response so well) "To use Caesar's coinage was to acknowledge his authority and the benefits of the civil government it represented and consequently the obligation to pay taxes. So Jesus declared, Give (apodote, "give back") to Caesar what is Caesar's. This tax was a debt they owed to Caesar for use of his money and the other benefits of his rule.
"Jesus had made His point but significantly He added, and give back to God what is God's. This could refer to "paying" God the temple tax due Him, but Jesus probably meant it as a protest against the Emperor's claim to deity. Indeed the Emperor must receive his due, but not more than that; he must not receive the divine honor and worship he claimed. Those are due only to God. People are "God's coinage" because they bear His image (Gen. 1:27) and they owe Him what belongs to Him, their allegiance. This, not the poll tax, was the crucial issue to Jesus. His questioners continued to be greatly amazed at Him. This incident was especially relevant to Mark's Roman readers for it indicated that Christianity did not foster disloyalty to the state." ⁴
As we read this passage with our people, there is very likely a contemporary issue that we might think of or consider. At its core, this passage is not about answering the question, "Do I have to pay taxes?" (Spoiler: The answer is yes). Jesus' response to the Pharisees and Herodians' questions addresses something we see all throughout Scripture, explicitly and implicitly: "What are you worshipping?" Do we worship autonomy and the ability to live ungoverned? Do we worship a political leader, movement, or cause? For clarity, these can all be good things in moderation. But the enemy is sneaky, and it can be easy for us to slip into the worship of creation, either our own or that which the Lord has made. Jesus calls us to worship Him and Him alone. We can pay our taxes and be good citizens, good neighbors, and good followers of Jesus all at once, but we cannot have more than one on the throne of our lives.
Discussion Questions
What stood out to you from the passage?
Does anything in this passage remind you of another part of Scripture?
Do you have any questions?
Read v14. What did the Pharisees and Herodians ask Jesus?
What were they trying to achieve by questioning Jesus here? What was the outcome they hoped for?
How did Jesus respond to the religious leaders? What was Jesus trying to show by displaying the Roman coin?
Today, what can it look like to "Give to Caesar the things that are Caesar's, and to God the things that are God's" (v17)?
1. 1. Matthew Henry and Thomas Scott, Matthew Henry's Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), Mark 12:13.
2. https://www.gotquestions.org/Herodians.html
3. John D. Grassmick, The Bible Knowledge Commentary: An Exposition of the Scriptures, (Wheaton, IL: Victor Books, 1985), 161.
4. Ibid., 162.