Whose image?

Then they sent to him some of the Pharisees and the Herodians, to catch him in his words. When they had come, they said to him, "Teacher, we know that you are true, and care about no one; for you do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?" But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius that I may see it." So they brought it. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they marveled at him.

- Mark 12:13-17

In the lectionary cycle, the readings for the next ten days or so revolve around themes of the Resurrection, and are taken from all the gospels. But I am going to use this time to continue with the gospel of Mark, from the point at which we departed for the Easter readings. At the end of this period, the lectionary begins with the gospel of Matthew.

We recall that in the readings just before Easter, we had come to the point in Mark's gospel at which Jesus had gone up to the Jerusalem, and was already teaching there and engaging in conflict with the leadership of the temple. Our last sequential reading from Mark was the story of the Wicked Vinedressers. In today's reading, Jesus continues to be tested.

Then they sent to him some of the Pharisees and the Herodians, to catch him in his words. The Herodians were political supporters of Herod the Great. They were thus considered to be willing servants of Rome. In this context, the question about taxes to Caesar casts a particular light.

When they had come, they said to him, "Teacher, we know that you are true, and care about no one; for you do not regard the person of men, but teach the way of God in truth. Is it lawful to pay taxes to Caesar, or not? Shall we pay, or shall we not pay?" If Jesus tells them not to pay, he is committing open treason or sedition against the state. We must keep in mind that Herodians, members of a political party supporting Herod, and therefore Rome, are among his questioners. On the other hand, the Pharisees are also there among them. The image of Caesar on the coin implied a form of worship - for Caesar is a god in the rule of Rome. We recall the moneychangers in the temple, who changed Roman coin for temple money to spend on animals for sacrifice. Jesus' first act in Jerusalem was the cleansing of the temple, and the condemnation of this commercial system, including the work of the moneychangers. But there is a deeper motive behind this question: Is Jesus a revolutionary? The temple authorities collaborate with the rule of Rome as imperial power. Through various methods of taxation and ownership, Roman rule - and the elites who were a part of this system - took about two-thirds of the wealth of the country. Therefore, the common people deeply resented Roman rule as something penurious and harsh. So, the question posed to Jesus is intended to put him in the wrong either way: If he answers that it is "lawful" - that is, according to sacred law - then this may put him in the wrong with the common people, who look to him as a national hope of victory over Rome, a possible messianic king. If he answers that it is not, then he may be branded a revolutionary and arrested.

But he, knowing their hypocrisy, said to them, "Why do you test me? Bring me a denarius that I may see it." So they brought it. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And Jesus answered and said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's." And they marveled at him. Jesus is fully aware, of course, that the question is not an honest one, but one designed to trap him, to get rid of him. My study bible points out that, truly, the fact that the leadership can produce a Roman coin proves that they too used this currency and accepted Rome's rule. My study bible has a note: "Civic and religious duties need not necessarily clash. While each has its own sphere, there is no separation between God and Caesar, because God is Lord over all. However, obedience to God takes precedence over obligations to the state, should conflict arise." But what is perhaps most important about this passage is a deeper understanding of how Jesus is working within this crowd, and among his questioners. He knows their motives. He doesn't really take their question seriously at all. These are not honest questioners. Instead, he is discrediting them altogether, and his reply reflects this. He knows that they are hypocrites. He knows their motivations and that they are not honest seekers for an answer. He does not waste time in debate with them. He very deftly silences them with his capacity not only to expose their own use of what could be construed under the law as a deeply offensive image of idol worship, but at the same time to provide an answer that leaves them unable to reply. We recall that the cleansing of the temple was a messianic act, and they are challenging him with this in mind. But this is "the knower of hearts" who is responding to them, and whom they are questioning. My study bible has another note: "The conflict intensifies. Jesus must be discredited, but their attempts fail. Even his enemies marvel at his answers. They are dealing with God in the flesh, their long-promised Messiah, but they are blind to that fact because of the hardness of their hearts."

So, we have two levels on which this answer is working. One is the deft answer to a sly question - and we once again observe Jesus' brilliant capacity with words, his ability to turn the tables on those who seek to trap him. And the other level is the response recorded for us: Render to Caesar the things that are Caesar's, and to God the things that are God's. This is a kind of paradox, because everything in all creation is God's. What we do in that context is seek God's will for ourselves in all things, including our obligations to society and state. Jesus did not live his life as a revolutionary against Rome per se - but rather he's revolutionary in a different sense. His was a life lived for God, for doing what God asked of him. This was his duty, and all things fall into place around it. He put God first, he asks us to do the same. In that context, the way we live our lives holds many variables; and in that sense, the question of what is lawful is ironic. There is no hard and fast rule here; but one must pick and choose what is worthy of action and what is not. The real question is how to serve God under all circumstances. St. Paul will go on to encourage obedience by Christian slaves and fidelity to God and Christian worship, even as the Christians become persecuted martyrs under Rome. But, more to the point, Jesus defeats those whose hardened hearts only wish to remove him from the scene - and his answer is therefore a spirited defense designed to avoid their trap. And this is what we take away from this scene. He will not give them what they desire. In this case, serving God is living as the Divine Person, the knower of hearts, refusing to be trapped until it is his time, his hour for his sacrifice. And in this way, he gives all to God, even as he will also appear to surrender to the power of the state. In our lives, we all have choices to make. We all might be tested in a similar manner. We live our lives in freedom to choose - to pray and to find guidance in all situations. Therefore we live our lives in that spirit: we fulfill our duties as our hearts teach us to do in relationship, with a life of prayer, and we make our way on that narrow path. We do not fall into the trap of those hypocrites who may ask us to make a bad choice, to offer us a limited picture of alternatives, with ulterior motive in mind. Christ always provides His Way. This is our spiritual freedom. Our loyalty is to the One who teaches us and gives us true peace, who taught us to live as his brothers and sisters, to be like Him.