Caesar’s coin. Also called a denarius. A single day’s wage for a peasant. Such coins were stamped with the image of Caesar along with the inscription “Tiberius Caesar, Augusts, son of divine Augustus.”[1] Jesus Christ used a simple Roman denarius as an object lesson on maintaining pure worship while paying taxes to earthly rulers. What Christ taught on Caesar’s coin is offered to direct Christians on honoring earthly rulers and seeking out the common good in the places God appoints them to dwell.
Jesus’ entrance into Jerusalem signaled the start of the week leading up to the defining moment in His messianic vocation —His crucifixion, burial, and resurrection on the third day (Lk. 9:21; 43-45; 18:31-33). That week, opponents determined to derail Jesus’ ministry came out in full force. One group attempted to trap Him with a question about Roman taxation, hoping to either discredit Him among the Jewish people or portray Him as a political agitator inciting a tax revolt against Rome. However, Jesus outwitted them with a powerful lesson on God and government, using Caesar’s coin to make His point.
A Trap Set for Jesus: Determined to bring Jesus down, the scribes and chief priest “watched him” and enlisted “spies, who pretended to be sincere” (Lk. 20:20a).[2] Scribes were experts in Mosaic Law, while the chief priests, descended from Aaron, were appointed to lead worship in the Jerusalem temple. From the other Gospel writers, we find out that there were both Pharisees and Herodians among the spies (Mk. 12:13; Matt. 22:15-16). Herodians were political loyalist to the dynasty of Herod, which was put into power by Rome. Pharisees belonged to a movement of religious fundamentalists who gave strict attention to interpreting and observing the Law of Moses. Despite their differences, the religious fundamentalists and political loyalists collaborated to derail Jesus’ ministry.
Their mission? To trap Jesus in His words and hand Him over to the governor’s authority (Lk. 20:20b). To this end, the conspirators feigned respect, approached Him with flattery, and posed a cunning question: “Teacher, we know that you speak and teach rightly, show no partiality, and truly teach the way of God. Is it lawful for us to pay tribute to Caesar, or not?” (Lk. 20:21). Their strategy hinged on a false dilemma—forcing Jesus to choose between allegiance to God and submission to Rome. If He endorsed paying taxes, He would alienate the Jewish people, who resented Roman oppression. If He opposed it, His enemies would brand Him a rebel and hand Him over to the authorities as an agitator.
Third Way out of the Tax Dilemma: Jesus recognizes the conspirators’ deceit and exposes their error. “Show me a denarius” the Lord requested (Lk. 20:24a). The spies still possessed denarii and conducted business with them, which demonstrated “they already function under Roman sovereignty.” Jesus then asks, “Whose likeness and inscription does it have?” They answer, “Caesar’s.” (Lk. 20:24b). Jesus cleverly responds: “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Lk. 20:25). Here a third way is presented which breaks the horns of the false dilemma.
Jesus sees through their deceit and exposes their error. “Show me a denarius,” He requests (Lk. 20:24a). The spies would have carried Roman currency for regular transactions in the marketplace. This implies, as some have noted, that “they already function under Roman sovereignty.” [3] Jesus then asks, “Whose likeness and inscription does it have?” They answer, “Caesar’s.” (Lk. 20:24b). With striking wisdom, Jesus responds, “Render to Caesar the things that are Caesar’s, and to God the things that are God’s” (Lk. 20:25). In doing so, He masterfully avoids their trap, offering a third way that dismantles their false dilemma.
To set paying taxes to Rome against worshipping God alone is wrongheaded, since one can justly do both. Put another way: “Government has the right to exists and function, but its presence does not cancel out one’s allegiance to God (Rom. 13:1-7; 1 Pet. 2:13-17).”[4] Yet, take note that the Lord’s answer never explicitly ascribes divinity to Caesar. Rather, Jesus specifies what belongs to Caesar goes to Caesar and what belongs to God goes to God. This is shrewd for “when he differentiates Caesar from God, he strips Caesar of his supposed deity.[5]
Jesus’ wisdom left His enemies speechless. Instead of trapping Him, they were caught in their own hypocrisy. They marveled at His answer and could do nothing but walk away in silence (Lk. 20:26).
Justin Martyr (AD 100–165) referenced the teaching on Caesar’s coin in an apologetic address to the Roman Emperor Titus Aelius Hadrianus Antoninus Pius (AD 138–161) as part of his defense of Christianity. He argued that Christians were loyal citizens who posed no threat to Rome and that persecution of the churches should end. Justin stated, “And everywhere we, more readily than all men, endeavour to pay to those appointed by you the taxes both ordinary and extraordinary, as we have been taught by Him.” He then recalled Christ’s admonition: “Render therefore to Cæsar the things that are Cæsar’s, and to God the things that are God’s.” Concluding his appeal, he affirmed, “Whence to God alone we render worship, but in other things we gladly serve you, acknowledging you as kings and rulers of men, and praying that with your kingly power you be found to possess also sound judgment” (1 Apology 17).[6]
The Implications for Church and State Affairs: Rome minted denarii stamped with the image of Caesar, giving them value as currency for purchasing goods, services, and paying taxes. However, Jesus’ teaching on Caesar’s coin carries a deeper meaning. Scripture declares that God created humankind in His own image—both male and female—stamping them with the imago Dei (Gen. 1:27). As bearers of God’s image, all people possess intrinsic worth and are deserving of dignity and respect.
Out of the first male and female dyad of God’s image bearers came every nation of people dwelling upon the Earth (Acts 17:26). Moreover, God raises up and brings down kings and nations (Job 12:23; Dan. 2:21; 4:25; 5:21). But God also seeks after the good of His creation (Lk. 12:22-31; cf. Matt. 6:25-34). Likewise, those who God appoints to govern earthly domains ought to seek after the good of their subjects, and every domain is comprised of bearers of the imago Dei from the leaders to servants without exception. Francis Beckwith, Professor of Philosophy and Church-State Studies at Baylor University, further expands upon this point:
[Jesus] first ask whose image is on the coin. The answer, of course, is Caesar’s. But an unsaid question begs an answer: What (or who) has the image of God on it? That is, if the coin represents the authority of Caesar because it has his image on it, then we, human beings, are under the authority of God because we have his image on us. And all governments are not only comprised of human beings, but the governments themselves are imbued with responsibility for the human beings under their power. Good governments ought to be concerned with the well-being of their citizens and these citizens correctly believe that their well-being is best sustained by a just government. Thus, both government and the church, though having separate jurisdictions, share a common obligation to advance the good of those who are made in God’s image.
This implies not only that we should not confuse the state and the church, but it also implies we should be concerned with those who have the image of God on them, our fellow human beings.[7]
All who bear the imago Dei have intrinsic worth making each worthy of being treated with dignity and respect. A government bears authority to tax citizens, but it is also called to uphold justice and care for those under their authority, for all nations from top down are comprised of people made in the image of God.
God’s people are likewise to seek the welfare of the cities where the Lord has brought them to dwell (Jer. 29:7). [8]
The New Testament never calls for the establishment of a theocracy within this interim between ascension and return of the Christ (In my humble opinion). But the biblically grounded expression and apology of Christianity intersects with politics and political dialogue in the public square. Believers are wise to let God’s Word inform the policies they support in the realms God has placed them.[9]
It is important to acknowledge that while biblically informed policies are necessary, they are not sufficient to create the common good. The image of God in humanity has been shattered by the fall, and whether rulers or subjects, all people inevitably sin against their neighbors, creation, and the Creator. Tainted by original sin, we cannot remedy our condition through human wisdom or power. Our only hope is redemption through the grace of God in Jesus Christ. It is only by the transformative power of God’s amazing grace that a slave trader like John Newton could become an abolitionist. True national restoration begins with the restoration of God’s image in humanity. As Scripture declares, “the gospel is the power of God for salvation” (Rom. 1:16). Therefore, Christians must see themselves as ambassadors for Christ, carrying the good news of His salvation to the world (2 Cor. 5:20).
Jesus continues onwards to carry out the work of redemption at Golgotha. He is set on being the ransom for many.
Caesar’s coin serves as a reminder that church and state have different spheres of authority. Honoring earthly rulers is never in conflict with the worship due solely to God. Governments have authority over the people under their jurisdiction. But God reigns supreme. All nations are comprised to people made in the image of God, and because all are bearers of the image of God worthy of respect and dignity, the policies defining the way nations are governed are to promote the common good. Christian statecraft thus involves the reliance upon the Scriptures to inform policies.
— WGN
[1] Darrell Bock, The IVP New Testament Commentary Series: Luke, vol. 3 (Downers Grove, IL: InterVarsity Press, 1994),324.
[2] The Holy Bible: English Standard Version (Wheaton, IL: Crossway Bibles, 2016), Lk 20:19–26.
[3] Darrell Bock, The IVP New Testament Commentary Series: Luke, vol. 3 (Downers Grove, IL: InterVarsity Press, 1994),324.
[4] Bock.
[5] Douglas Groothuis, On Jesus (Toronto, ON: Thompson Wadsworth,2003), 27
[6] Cited from The Apostolic Fathers with Justin Martyr and Irenaeus, ed. Alexander Roberts, James Donaldson, and A. Cleveland Coxe, vol. 1, The Ante-Nicene Fathers (Buffalo, NY: Christian Literature Company, 1885).
[7] Francis J. Beckwith, Politics for Christians: Statecraft as Soulcraft (Downers Grove, IL: IVP Academic, 2010), 64.
[8] For additional discussion on church and politics, see Francis J. Beckwith, “The Christian Citizen,” Christian Research Journal, 34, 3 [2011]: https://www.equip.org/articles/the-christian-citizen/, and Michael Bauman, “Dispelling False Notions of the First Amendment: The Falsity, Futility, and Folly of Separating Morality from Law,” Christian Research Journal, 21, 3 [1999]: https://www.equip.org/articles/law-and-morality/ See also the point-counterpoint discussion, “Is Legislating Morality Biblical?” with Frank Turek and Eric Schansberg, in Christian Research Journal, 35, 3 [2012]: https://www.equip.org/articles/is-legislating-morality-biblical-2/
[9] This is a general principle on Church and State relationships. I recognize that within Christianity there are a diversity of ways that Christians have sought to specify the policies that comport with a biblically informed politic. Biblical ethics does inform the Christian on policies related to issues such as abortion, bioethics, discrimination, economics, education, immigration, LGBTQIA+ concerns, poverty, religious freedom, weapons, war, and so forth. It goes beyond the scope of this post to explicate and present a case either for or against any the specific issue.
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