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Explanation for:
Matthew
22
:
20
And Jesus saith to them: Whose image and inscription is this?
11
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{"arr":[{"author-name":"Anonymous Commentary (Opus Imperfectum)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":4,"exegesis-text":"The likeness of God is not found in precious metal, but rather shines through humanity. The currency of Caesar is made of gold, while the currency of God is humankind. Caesar's image appears on his coins, yet God is recognized in the people He has created. Therefore, offer your wealth to Caesar, but entrust your conscience's purity to God, where humanity reflects the Divine. Caesar's likeness is crafted by human artisans and bears an inscription that can fade. Conversely, God’s image in humanity is etched by His own hand through ten living commandments. These are comprised of five physical and five spiritual truths, which guide us in discerning what is beneficial as the image of God. Let us consistently return to God His image unblemished—free from arrogance, not tainted by anger, not ignited by insatiable greed, not succumbed to the siren call of gluttony, not marred by deceitful hypocrisy, not sullied by the excess of luxury, not burdened with vain pride, not caught in the chaos of alcohol abuse, not estranged by the discord of loving relationships, not plagued by the scourge of gossip, and not ensnared in meaningless chatter. Instead, let us restore to Him a pure image—rooted in love, unshakeable in faith and hope, fortified through virtuous patience, tranquil in humility, lovely in chastity, clear-minded in temperance, joyful in serenity, and generous in hospitality. These qualities are the inscriptions God has placed upon His creation, not by the hammer and anvil, but through His sovereign will. While Caesar may require his insignia on each coin, God has chosen humanity itself to mirror His glory."},{"author-name":"Jerome of Stridon","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88dcd3432c6dd41375498_Jerome%20of%20Stridon.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"Individuals who believe that the Lord's inquiry stems from a lack of understanding, rather than from a genuine pursuit of wisdom, should recognize that Jesus undoubtedly knew whose likeness is depicted on the coin. His question is posed to provide an appropriate response to their discourse."},{"author-name":"John Chrysostom","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88ea76859f9f8e2ffd3ee_John%20Chrysostom.png","category":"Holy Fathers and Teachers","century":4,"exegesis-text":"When they presented Him with the question, He, as in previous instances, declares the verdict using their own words, forcing them to admit that they themselves owe tribute to Caesar—this was His ultimate and glorious triumph over them. He inquires of them, not out of ignorance of the answer, but rather to admonish them using their own admissions."},{"author-name":"Augustine of Hippo","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88950a5c988a4fc06c7ae_Augustine%20of%20Hippo.png","category":"Holy Fathers and Teachers","century":5,"exegesis-text":"When he presented the coin to you, you were left without recourse, compelled to confront your own dishonesty. At that moment, it was declared, ‘Render unto Caesar the things that are Caesar's, and unto God the things that are God's’ (Matthew 22:21), following your own admission that the coin featured Caesar's likeness. Just as Caesar looks for his image upon the coin, so does God search for His image within humanity."},{"author-name":"Theophylact of Bulgaria","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8989296bafed9104677d7_Theophylact%20of%20Bulgaria.png","category":"Holy Fathers and Teachers","century":11,"exegesis-text":"The Herodians comprised either soldiers loyal to Herod or those who believed him to be the awaited Messiah. When the prince of Judah faced destitution and Herod ascended to power, some began to regard him as the Messiah. It was with these individuals that the followers of the Pharisees aligned themselves to ensnare Christ. This collaboration allowed them to engage in dialogue with Him. Hoping to flatter and disarm Him with their commendations, they spoke in a sycophantic manner, wishing to provoke Him into declaring, ‘It is not appropriate to pay taxes,’ so they could accuse Him as a revolutionary inciting the populace against Caesar. That is why they included the Herodians, who were steadfast in their loyalty to the king's rule. They asserted, ‘Thou shalt not look on any face,’ meaning one should not say anything to curry favor with Pilate or Herod. Thus, they questioned Him as to whether they must also submit to human authorities and render taxes to them, akin to how we offer the didrachma to God, or if payment was owed solely to God. Their intent behind this inquiry was clear: if He replied that tribute to Caesar was unnecessary, He could be arrested and killed as an ally of rebels like Judas or Theudas, who opposed paying homage to Caesar. But Jesus, pointing to Caesar’s likeness on the coin, instructed them that what bears Caesar's image must be given to him. This conveys a broader principle: in matters pertaining to earthly existence, we ought to submit to kings, while in spiritual matters, we owe our obedience to God. Another interpretation might suggest that each of us must render to the adversary, this underworld Caesar, what is rightfully his. For instance, if you find yourself feeling anger—it stems from Caesar, or the evil one; you should direct that anger toward the true source, which instructs us to be indignant against the devil. In this manner, you will also give to God what belongs to Him, fulfilling His commands. Moreover, we are dual in nature—comprised of body and soul; thus, we must provide for the body, like Caesar, with sustenance and clothing, while also offering what is fitting for the higher part of our being, our soul."},{"author-name":"Michail (Lusin)","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c89550c567e172d15b3055_Michail%20(Lusin).png","category":"Christian Authors","century":19,"exegesis-text":"\\"Image and Inscription\\": In Roman currency, one side featured the likeness of the ruling emperor, while the reverse bore his name. He inquired of them, not out of ignorance of the answer, but to confront them using their own words. When they replied to His question, ‘Whose image and inscription are these,’ with ‘Caesar's,’ He responded, ‘Render therefore to Caesar the things that are Caesar's, and to God the things that are God's.’ To render tribute is not merely to give, but to provide what is rightfully owed; He emphasizes this by referencing the image and inscription. To ensure they do not claim, ‘You subject us to men,’ He continues: ‘and the things of God to God.’ It is essential to give to men what is their due and to extend to God what we owe Him. However, when you hear, ‘Give to Caesar the things that are Caesar's,’ understand it to mean that which does not contravene piety, for anything that opposes piety is not truly a tribute to Caesar, but rather a tribute and tax to the adversary."},{"author-name":"Abbot Panteleimon about the Trinity","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"Returning the object to them, He inquired, \\"Whose image and inscription is this?\\" The inquirers, unsure of the direction of His question, responded, \\"Caesareans.\\" The Lord then clarified their convoluted inquiry in the most straightforward manner, saying, \\"Render therefore unto Caesar the things that are Caesar's, and unto God the things that are God's.” When they posed the question of whether it was lawful to pay, He corrected them by emphasizing the concept of giving back. Tribute payments should not be viewed as voluntary donations; rather, they are a legal responsibility. The teachings of your rabbis highlight the ownership of the coin and the authority of the kingdom. To prevent any implication of subjection to men, He added, “And the things of God to God.” We must give what is due to authorities while honoring what belongs to God. Thus, Paul instructs us to “Give every man his due: to whom tax, tax; to whom fare, fare; to whom fear, fear; to whom honour, honour” (Rom. 13:7). Obligations to Caesar do not conflict with our duties to God; he does not hinder the commandments of the Lord. St. Chrysostom emphasizes, “When you hear 'render unto Caesar the things that are Caesar's,' understand it to mean that which does not harm our devotion, for anything that opposes godliness is no longer a tribute to Caesar, but rather a tribute to the adversary.” Innocent, Archbishop of Kherson, noted that this response astounded all present, as it seemed to emerge from nowhere. The adversaries of the Lord found themselves completely baffled. “What recourse do the Pharisees have now for their jealousy? It is stated, ‘give the things of God to God.’ What can the Herodians accuse the ruler of? It is stated, ‘render unto Caesar the things that are Caesar's.’ Both groups ought to feel ashamed for presenting what they believed to be a complex question, when it could be resolved with a simple observation of a coin.”"},{"author-name":"Gladkow B.I.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c88bf0ceef8c96e09a6521_Gladkow%20B.I..png","category":"Christian Authors","century":19,"exegesis-text":"Jesus, upon taking a coin and examining it, returned it and inquired, “Whose likeness and inscription is this?” Not fully grasping the intent of his question, the challengers replied, “Caesar’s.” Jesus then stated, “Render therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.” By giving what is due to Caesar, one does not neglect their responsibilities to God; rather, one should concurrently fulfill God's expectations. As Jesus Christ clearly taught, God's command is to love Him and our neighbors; we are called to love one another as ourselves, to show love even to our adversaries, to support those in need selflessly, and to be willing to sacrifice for others if the situation demands it. These obligations uphold, rather than contradict, our obedience to civil authority. Jesus affirmed, “My Kingdom is not of this world” (John 18:36), and that “the Kingdom of God is within you” (Luke 17:21). This Kingdom pertains to the soul, encompassing those who believe in and follow God. \\n\\nIn contrast, the kingdoms of this world are comprised of distinct communities or states governed by their own authorities, which guarantee the freedom and security of individuals and their properties. These societies are essential, as only savages could thrive in isolation. For this reason, Jesus Christ did not rebel against worldly authorities, nor did He comment on governmental matters. It is possible to be a citizen of the most favorable regime and yet lack faith, loving only oneself and despising others; conversely, one could be under a tyrant like Nero and still belong fully to God’s Kingdom, courageously doing His will.\\n\\nThe concept Jesus introduced—“Render unto Caesar the things that are Caesar's, and unto God the things that are God's”—was revolutionary in the ancient states, where rulers claimed divine authority and intertwined governance with spiritual leadership. Kings often executed policies as if dictated by the gods, and laws derived from such divine mandates could only be amended with the gods' consent, resulting in stagnation for such states. Conversely, Christian nations that carry the principle of serving both God and man have significantly advanced compared to those that conflate these distinct realms.\\n\\nWith the declaration to \\"render unto Caesar\\" Jesus completed His lessons on God's Kingdom on earth. In summary, Christ instructed how we ought to live to achieve eternal joy in Heaven. Those who align their lives with God's will, as proclaimed by Christ, comprise the Kingdom of God. This Kingdom, established by Christ, will endure until the end of time, transitioning into the Heavenly Kingdom. Though initially comprising just eleven apostles and a small circle of believers, it was destined to grow, much like a mustard seed transforms into a majestic tree.\\n\\nThe Kingdom of God, or the Church, transcends physical limitations; it exists wherever love for God and others prevails, where His will is executed, and where God reigns—in the hearts of humankind. The Kingdom of God is within you. The kingdoms of the world demand strict adherence to laws enforced by their authorities, which often disregard the inner sentiments of the citizens. Hence, a citizen of the worldly realm can be compelled to conform outwardly without experiencing inward submission to God's will. In stark contrast, the foundation of God's Kingdom is love; thus, allegiance to this Kingdom requires a genuine love for God. One cannot be forced into this Kingdom, as love cannot be compelled.\\n\\nChrist sought to invite all into the Kingdom He established, wishing for humanity’s happiness on earth and their blessedness in Heaven; but He understood that this required a transformation of the heart. People must recognize that true happiness arises not from selfishness, revenge, or oppression, but rather from love for God and others, from responding to evil with goodness, and from a willingness to endure hardship for the welfare of others.\\n\\nIn establishing God's Kingdom against the backdrop of the prevailing evil, Christ could not advance through animosity or coercion. To overhaul a nation’s social order by force while leaving the hearts unchanged would not eradicate injustice or suffering. Although aware of the pervasive evil, Christ believed it could be vanquished only through love and kindness. He knew that those revitalized by love for God would, over time, reshape societal conditions, eliminating servitude, tyranny, and violence. Though He anticipated opposition from worldly powers, He also understood that these kingdoms could not quell the spread of God's Kingdom. Instead, the Kingdom of God, which espouses love—even for enemies—would profoundly influence the moral landscape of earthly regimes.\\n\\nWhat is required of those who enter the Kingdom of God? Primarily, love for God is essential. For example, if we cherish our spouse, parent, child, or friend, we strive to meet their desires. Fulfilling our loved ones' wishes brings us joy, akin to satisfying our own. Likewise, fulfilling God's will brings us profound moral fulfillment. If we find it difficult to deny a loved one’s legitimate wishes, a faithful heart will undoubtedly feel anguish when failing to adhere to God’s will. In essence, love for God compels us to align with His commands.\\n\\nWhat, then, does God require from those who love Him? He asks us for nothing personal for Himself; instead, His commands concern our treatment of others: “Love your neighbor as yourself!” and “Whatever you wish that others would do to you, do also to them” (Matthew 7:12). The laws of earthly nations frequently impose harsh burdens on individuals, generating a heavy yoke. However, God’s law requires an easy burden, as its yoke is good (Matthew 11:30) and brings blessings to others, thereby returning blessings to ourselves.\\n\\nWhat comprises the burden of God's law? It teaches us to treat others as we wish to be treated. Is this requirement burdensome? Is it difficult to implement? Many have experienced heartache realizing that numerous people, even those close to them, harbor negative feelings towards them, openly displaying their disdain. It is easy to condemn them for their insensitivity. Yet, have you examined your own heart? Do you love everyone, especially those close to you? If you desire love in return, you must also love. A heart filled with love will resonate in the hearts of others.\\n\\nHave you felt sorrow when in need, only to find no assistance? Have you pondered why someone withheld help, despite it costing them little? The pain of encountering indifferent faces can be profound. To counter this, do not deny your support to the needy. If you cannot help as abundantly as you wish, offer what you can. Even a token gesture, like a cup of water, can make a difference. When assisting others, do so with humility; avoid seeking recognition for your good deeds, as pride can breed ingratitude among those you help. Assist others discreetly, and do not reproach those who benefit from your kindness, thereby cultivating an expectation of mutual support that remains humble.\\n\\nExtend your love even to adversaries; seek to pray for them and ask for God’s guidance in softening their hearts. Show them kindness, believing that your forgiving approach will eventually foster a change in their hearts towards love. Are you hurt or embittered when others criticize your past mistakes? Reflect on your history; have you always been blameless? Avoid condemning others and practicing negative judgment yourself.\\n\\nAnger arises when one witnesses deceit, betrayal, or broken promises. Ensure that you are always truthful and trustworthy. Experience the anguish of betrayal from a spouse? Reflect on your integrity first. Remain faithful, avoiding any involvement that could lead to infidelity. When you realize an offense has been rendered against you, resist the urge for vengeance. Be gentle, refrain from anger, and do not humiliate others. If someone wrongs you, choose to forgive them; extend your generosity, and if you’ve wronged someone, seek their forgiveness promptly and strive for reconciliation. In all things, treat others as you would desire to be treated. \\n\\nThis is the essence of what is required of those entering the Kingdom of God, a discourse of love and goodness. Christ called to Himself all who bear burdens, promising peace to those who come to Him. “Take My yoke upon you, and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls” (Matthew 11:29). \\n\\nSome argue that fulfilling Christ's commands necessitates a complete renunciation of worldly benefits. However, this belief lacks support in both the Old Testament revelations and the teachings of Jesus. God commanded humanity in the beginning to be fruitful, multiply, and steward the earth (Genesis 1:28). Living in the world and enjoying its provisions aligns with God’s will and intention.\\n\\nWhile Christ instructed His followers to deny themselves and take up their cross (Matthew 16:24), many misconstrue this as abandoning personal desires entirely, emphasizing only the care for others. Some extend this interpretation to advocate for withdrawal from earthly comforts and asceticism. Missing the point, they neglect that Christ did not disparage the use of earthly goods as divine provisions. Instead, He called for acknowledgment that these resources are God's, requiring responsible stewardship and fulfillment of His commandment to love one’s neighbor.\\n\\nThe rich man in the parable (Luke 12:16-21) was condemned not for gathering his prosperity, but for viewing his abundance as entirely his, neglecting its intended purpose. The rich man in the next parable (Luke 16:19-31) faced condemnation for managing his wealth irresponsibly, disregarding the plight of Lazarus at his door. The evil vinedressers (Matthew 21:33-41) were reprimanded not for utilizing their privilege, but for failing to share its fruits as required by the Master.\\n\\nIn essence, while utilizing earthly goods is permissible, it must align with Christ’s paramount command to love our neighbors. Moreover, ascetic practices can be beneficial in resisting temptations and cultivating self-control. Many righteous individuals have effectively employed such discipline to overcome worldly desires. However, following such spiritual victories, one is called to return to the world to fulfill God’s command, actively engaging in acts of love toward others.\\n\\nTo withdraw entirely from society following a victory over temptation undermines one’s capacity to love and assist others. Denying oneself entails submitting personal desires to God's will rather than renouncing worldly goods indiscriminately. Those preaching asceticism cite Christ’s words, “If you desire to be perfect, sell your possessions and give to the poor…” (Matthew 19:21). Yet, these statements are not mandates for a literal withdrawal but caution against allowing possessions to overshadow one’s commitment to God.\\n\\nThe command to forsake homes and family for Christ’s sake should not be construed as universal; instead, it addresses situations of temptation from such relationships (Matthew 19:29). Jesus implored His followers to choose love for God above the affection for those who lead them to sinful paths. If a parent, spouse, or sibling urges wrongdoing, it is essential to prioritize love for God, even if it disrupts relationships. If no such temptations exist but a person retreats from familial responsibilities citing such teachings, they act from self-interest rather than love.\\n\\nMoreover, Jesus illustrated this principle when responding to the rich young ruler, who sought eternal life. He emphasized that true joy in the heavenly kingdom arises from adhering to the commandments. When the young man claimed to have kept these from his youth, Jesus identified his material attachment and called for a release from this burden, challenging him to prioritize love for God above wealth. “If you wish to be perfect, sell your possessions and give to the poor… and you will have treasure in heaven” (Matthew 19:21). These words served as a test of character and a reminder that materialism cannot coexist with a love for God: “No servant can serve two masters… You cannot serve God and mammon” (Luke 16:13).\\n\\nIn these teachings, wealth, property, and familial ties are equated with temptations that can divert focus from God. Nevertheless, they do not equate to directives for all believers to forsake worldly comforts. Jesus later instructed His disciples, “Sell your possessions and give alms” (Luke 12:32-33), specifically relating to His apostles during their mission outreach without provision for material comfort.\\n\\nConsequently, abandoning family, worldly goods, or pleasures does not form a prerequisite for entering the Kingdom of God. On the contrary, living in the world, overcoming temptations, dedicating one’s life to the welfare of others, and working for love and goodness are fully compatible with God's Kingdom. While enjoying life’s benefits, we must acknowledge that the world is God’s vineyard, entrusted to us for stewardship with the obligation to yield its fruits back to Him and to be accountable for our management.\\n\\nIn this world, we serve as God’s laborers and stewards, accountable to Him for our actions. The fruits God seeks from us are good deeds extended to those in need. Thus, enjoying the treasures of life within the bounds of God’s will is essential in the Kingdom of God. Those who neglect love for God and others, failing to demonstrate this through good works, will face sorrow in the end.\\n\\nTherefore, let us love our neighbors! A loving heart will guide us in our actions. Live for the benefit of others, and you will genuinely embody the spirit of the Kingdom of God. A life aligned with God’s will brings moral fulfillment and peace now, leading to eternal joy in the afterlife—this is the paradise long yearned for by the virtuous and inspired prophets of old."},{"author-name":"Lopuchin A.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c891400ee1341634d2276d_Lopuchin%20A.P..png","category":"Christian Authors","century":19,"exegesis-text":"They stood in anxious anticipation for a response, and then Jesus spoke, silencing their spiteful shouts. \\"Why do you provoke Me, you hypocrites?\\" the Savior asked. \\"Show Me the coin used for the tribute.\\" They handed Him a denarius, which bore the proud and noble likeness of Emperor Tiberius on one side, and on the other, his title, Pontific Maximus. \\"Whose image and inscription is this?\\" Jesus inquired."},{"author-name":"Paul Matwejewski","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c8969f5be0d592d5a10576_Paul%20Matwejewski.png","category":"Christian Authors","century":19,"exegesis-text":"When he presented them with this image, he inquired, “Whose likeness is this, and what inscription is on it?” The shrewd question regarding the tax was resolved effortlessly: “Render therefore unto Caesar the things which are Caesar's; and unto God the things that are God's.” According to St. Philaret of Moscow's interpretation, these words indicate that the coin is acknowledged as belonging not just to the person who possesses it through rightful ownership, but also to the Emperor by virtue of his authority imprinted on it, and ultimately to God, the Creator of gold and silver. “Give to Caesar,” as the Lord suggests, “all that reflects his authority, such as currency—this is a responsibility from which you cannot exempt yourselves; yet this does not impede your obligation to honor God, as you can fulfill what is owed to Caesar while also rendering what is due to God.” The offerings to God encompass prayer and righteousness. Such a resolution contained no hint of blame: the Herodians recognized Caesar's rights, while the Pharisees must have been reassured that this acknowledgment did not violate Divine rights. The adversaries of Christ, feeling humiliated, retreated, astonished by the wisdom of his response, although they later twisted his words, claiming he evaded the obligation to pay tribute to Caesar (Luke 23:2)."},{"author-name":"Bogolepow D.P.","author-image":"https://cdn.prod.website-files.com/6864003fdf3714da6ff0b33a/68c96d263b8c22d9c467bdab_no-pic-theosis.png","category":"Christian Authors","century":19,"exegesis-text":"The high priests and Pharisees, feeling humiliated by the Lord’s teachings in front of the crowd, sought to capture Jesus and bring Him to trial. However, they were apprehensive of the very people who supported Jesus, anticipating His role as the Messiah. Consequently, Christ's adversaries attempted to ensnare Him with their words in order to undermine the people's reverence for Him and establish grounds to label Him a criminal (Luke 20:26). They approached Him with a provocative question: \\"Is it lawful for us, God's chosen people, to pay taxes to Caesar or not?\\" The challenge in this inquiry was that if Jesus answered negatively, He would be deemed a rebel against Roman authority; conversely, a positive response would offend the people, who, taught by the Pharisees, believed they could only serve God as king, viewing any allegiance to a foreign pagan ruler as incompatible with their devotion. Jesus' reply emphasized that both obligations can coexist; it is right to give back to earthly authorities a portion of what is earned under their protection, while simultaneously upholding the commandments of God."}]}
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