Luke 20 25

Luke 20:25 kjv

And he said unto them, Render therefore unto Caesar the things which be Caesar's, and unto God the things which be God's.

Luke 20:25 nkjv

And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."

Luke 20:25 niv

He said to them, "Then give back to Caesar what is Caesar's, and to God what is God's."

Luke 20:25 esv

He said to them, "Then render to Caesar the things that are Caesar's, and to God the things that are God's."

Luke 20:25 nlt

"Well then," he said, "give to Caesar what belongs to Caesar, and give to God what belongs to God."

Luke 20 verses

Luke 20 25 Meaning

In Luke 20:25, Jesus instructs to "render to Caesar the things that are Caesar's, and to God the things that are God's." This statement, given in response to a politically charged question about paying taxes to Rome, masterfully navigates a theological and political trap. It acknowledges the legitimate authority of governing powers in worldly matters while simultaneously affirming the paramount and distinct claim of God over one's ultimate allegiance, being, and worship. It outlines a duality of obligations, emphasizing that fulfilling civil duties does not negate, but is distinct from, one's ultimate duty to the Creator.

Luke 20 25 Context

Luke chapter 20 presents a series of challenges and confrontations between Jesus and the religious authorities in Jerusalem just days before His crucifixion. These challenges are designed to undermine Jesus' authority, trap Him in His words, or accuse Him politically. Prior to this verse, the chief priests, scribes, and elders have questioned His authority (Lk 20:1-8) and been rebuked by the Parable of the Wicked Tenants (Lk 20:9-19).

Immediately preceding Luke 20:25, spies, sent by the chief priests and scribes, approach Jesus with a "trick question" about tribute money to Caesar (Lk 20:20-22). Their aim was twofold: if Jesus said yes, He would alienate the zealous Jews who resented Roman taxation; if He said no, He could be accused of sedition to the Roman authorities. This was a critical political trap designed to find a basis to deliver Him to the governor's authority (Lk 20:20). Jesus' profound response to their question (Lk 20:23-25) leaves them unable to catch Him in His words, demonstrating His divine wisdom and frustrating their attempts.

Historically, taxation under Roman occupation was deeply unpopular among Jews. The tribute money often featured images and inscriptions considered idolatrous by many Jews, adding religious offense to economic burden. Caesar's image on the coin symbolized Roman power and Caesar's claim to divinity, clashing directly with the Jewish monotheistic faith. Jesus' response was a brilliant pivot that respected civil duty without compromising divine allegiance.

Luke 20 25 Word analysis

• He said (eĩpen): Simple past tense of legō (to say, speak). Denotes Jesus' direct and authoritative response.

• to them: Refers to the spies, the scribes and chief priests who had sent them, indicating His answer was directed at His interrogators.

• Therefore (oũn): A conjunctive particle, often indicating a logical inference or conclusion drawn from what has just been presented. Here, it follows Jesus' command to show Him a denarius, on which they identified Caesar's image and inscription (implied in Luke 20:23-24, explicit in parallels). The "therefore" links their admission about Caesar's image on the coin to the consequence of paying tribute.

• render (apodídōmi): To give back, pay back, restore what is due, discharge an obligation, deliver, render, fulfill. It implies a sense of obligation or repayment for something already given or received. In this context, it suggests paying back to Caesar what rightfully belongs to him, particularly coins stamped with his image and authority, which function as tools of his governance. It’s not about voluntary donation, but fulfilling a legitimate, though perhaps grudgingly accepted, obligation.

• to Caesar (Kaisari): The dative case indicates the recipient of the action. Caesar represents the Roman Empire and its governmental authority.

• the things that are Caesar's (tà Kaísaros): A neuter plural definite article ta ("the things") combined with a possessive genitive (Kaísaros). It literally means "the things of Caesar" or "Caesar's things." This primarily refers to the tribute money itself, bearing Caesar's image, but can also extend to all civil obligations that fall under the legitimate jurisdiction of secular government, such as laws, taxes, and respecting earthly order. The image on the coin signifies ownership and authority.

• and (kai): A simple conjunction connecting the two clauses, showing a complementary rather than contradictory relationship between the two commands.

• to God (tō̂i Theō̂i): Dative case, indicating God as the ultimate recipient.

• the things that are God's (tà Theoũ): Again, "the things of God" or "God's things." This stands in profound contrast to "Caesar's things." While Caesar's image is on a coin, humanity itself is made in the image of God (Gen 1:26-27). Therefore, "the things that are God's" encompass not just worship and spiritual devotion but one's entire being—life, allegiance, mind, heart, soul, and strength (Deut 6:5; Mt 22:37). It points to a total claim God has on creation and humanity.

• Words-group by words-group analysis:

  • "Render to Caesar the things that are Caesar's": This phrase acknowledges the legitimacy of governmental authority and civil duties. It implies that currency, being stamped with Caesar's image and used within his system of governance, is rightfully claimed by him for the administration of his empire. It is a pragmatic concession to political reality. This prevents accusation of rebellion and affirms civil order where it does not conflict with God's law.
  • "and to God the things that are God's": This phrase serves as the pivotal point and ultimate truth of Jesus' response. It elevates the discussion from mere earthly taxation to profound spiritual reality. While the coin bears Caesar's image, human beings bear God's image. Thus, our lives, worship, ultimate allegiance, and entire existence are to be dedicated to God. This phrase establishes the hierarchy of authority, with God being supreme. It’s a call to prioritize ultimate devotion where it truly belongs, reminding that earthly authority is finite and subordinate to divine authority.

Luke 20 25 Bonus section

The genius of Jesus' response is that it appealed to both sides of the coin, so to speak, in His audience. The Jewish Zealots, who abhorred paying taxes to Caesar, would appreciate the strong emphasis on what belongs to God. On the other hand, the Herodians and Sadducees, who were more amenable to Roman rule, would recognize and possibly find comfort in the instruction to render to Caesar. Yet, neither group could truly corner Him, because the profound implication was that God's claim is the supreme one, encompassing the very essence of human identity and purpose, whereas Caesar's claim is limited to a mere coin and the worldly order it represents. This response highlighted their shortsightedness in seeking to trap Him in a political dispute, while Jesus was focused on ultimate truth and eternal values.

Luke 20 25 Commentary

Jesus' answer in Luke 20:25 is a masterful and profound statement that brilliantly disarms His accusers while establishing a foundational principle for Christian ethics regarding civil authority and divine sovereignty. He avoids the trap by not condemning or endorsing Roman taxation outright, but by delineating distinct spheres of authority.

The core of the answer lies in the concept of "image." The coin bears Caesar's image, signifying his claim and authority over it. By extension, the state, which mints and circulates currency, has a legitimate claim over such tribute. However, human beings bear the "image of God" (Gen 1:26-27). This implies that our very being, our ultimate allegiance, worship, and service belong to God alone.

Jesus is not establishing a strict separation of church and state as understood in modern terms, but rather clarifying the differing and hierarchical claims on human life. We have legitimate responsibilities in the civic realm (e.g., obeying laws, paying taxes, Rom 13:1-7), which flow from an understanding that all authority, even earthly, is ultimately derived from God (Jn 19:11). However, these civil obligations are always secondary to and must never supersede our primary and ultimate allegiance to God. If human law contradicts divine command, the Christian's ultimate duty is to obey God (Act 5:29).

This teaching prevents both religious fanaticism (refusing all civic responsibility) and idolatry of the state (giving ultimate loyalty to an earthly ruler). It mandates a dual citizenship, emphasizing that while Christians live in the world, their ultimate kingdom and their truest citizenship are in heaven (Phil 3:20). It reminds believers that true devotion is an act of rendering their very self—body, mind, and spirit—to God.

• Practical Usage Example: A Christian might dutifully pay taxes as a civic responsibility (rendering to Caesar) but will refuse to participate in an unethical business practice, even if legal, because it violates biblical principles (rendering to God). Another might serve in government (rendering to Caesar) but seeks to legislate or act with justice and mercy as defined by God's Word (rendering to God).