Mark 12:13-17 - Homiletics

Caesar's due.

There could not have been a more decisive proof of the duplicity and hypocrisy of the Jewish leaders than that furnished by this incident. It is certain that they were opposed to the Roman sway, that they nursed in their hearts hopes of Jewish independence, that they would have eagerly welcomed such a Messiah as they looked for—one who should deliver them from the yoke of foreign bondage. Yet, in their malignity, they were ready to denounce Jesus to the Roman governor should he express an opinion adverse to the paying of tribute, just as they were ready to deliver him up to the fury of the populace should he formally approve and sanction the rights of the empire over the Jewish people. Thus—

I. A JUST BUT INSINCERE COMPLIMENT VEILS A MALIGNANT DESIGN . It is an astounding instance of duplicity, this method of approaching the Lord Jesus. These Pharisees and Herodians make admissions which they would never have made except as the means to an evil end. They address the Master with the acknowledgment that he is "true"—in this a striking contrast to themselves; that he is impartial, caring not for any one, nor regarding the person of men; that he taught the way of God. This was not empty, complimentary language; it was just. Whether in their hearts they believed it to be so, we cannot say; but Christ's enemies were often unintentional witnesses, both to his virtues and to his Divine authority and mission. Their only aim was to conciliate him, so that, in an unguarded moment, he might, with natural frankness, commit himself to some judgment which they might use to his harm.

II. A CRAFTY ALTERNATIVE , AN INSIDIOUS SNARE , IS WISELY ELUDED . " IS it lawful to give tribute unto Caesar, or not?" A categorical answer either way would have been immediately and effectively used to his injury; he could not, after so answering, both stand well with his countrymen and remain free from the imputation of disloyalty to the then supreme power of Rome. The alternative was fairly evaded, and the snare was escaped, by the method in which Jesus dealt with the question propounded. There was something picturesque and impressive to the popular mind in his asking for the denarius, and pointing to the emperor's image and superscription. There was manifest reasonableness in yielding to Caesar what was so obviously his own; yet it was pointed out that this might be loyally done without detriment to the higher obligations of religion.

III. A PRINCIPLE OF ACTION IN THE SEVERAL DEPARTMENTS OF HUMAN LIFE IS ONCE FOR ALL ASSERTED .

1 . We have here a recognition that civil government is of Divine authority. It does not follow from this that every government deserves approval, or even that under no circumstances is it lawful to resist constituted authority. But our Lord teaches, and his apostles teach, as a general principle, that civil governors are to be obeyed, that "the powers that be are ordained of God."

2 . An implication that there is a province into which civil governors may not intrude, that there are obligations which take precedence even of the duties we owe to the earthly sovereign. There are claims which the Divine Lord himself prefers, and which he regards as supreme. The apostles clearly grasped this principle, and put it into practice when the rulers interfered with their discharge of what they held to be their religious duties. When a conflict occurs between the allegiance due to the civil ruler and that due to the supreme King, our Lord's words warrant the preference of the Divine to the human law. In times of persecution especially, the principle of our Lord's words has often guided the wavering and sustained the feeble. "Whether it be right to obey God rather than man, judge ye!" We may say that the modern privilege of religious liberty has grown out of this incident in our Lord's ministry, these words from our Lord's lips. And to the same source we may attribute the growing tendency on the part of secular powers to withdraw from the province of religion, and to allow free scope to the action of conscience and full liberty for the profession and for the rites of religion. There is a province into which no earthly authority may intrude, and where the Creator reigns supreme and alone.