Render unto Caesar

Then the Pharisees went and plotted how they might entangle him in his talk. And they sent to him their disciples with the Herodians, saying, "Teacher, we know that you are true, and teach the way of God in truth; nor do you care about anyone, for you do not regard the person of men. Tell us, therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?" But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites? Show me the tax money." So they brought him a denarius. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And he said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." When they had heard these words, they marveled, and left him and went their way.

- Matthew 22:15-22

In yesterday's reading, Jesus told a parable to the temple leadership - about those who are invited to the wedding banquet and who fail to answer the call. The invitation will be extended into the highways - to all the world, we are to understand. But even those who are called must be prepared, wearing the wedding garment when the king arrives, for "many are called, but few are chosen." In today's reading, the temple leadership (in this case, we are told, the Pharisees) begins its attempts to trap Jesus, sending to him their disciples with some Herodians to ask him a question.

Then the Pharisees went and plotted how they might entangle him in his talk. My study bible says that, "The Pharisees wish to entangle him by showing Christ to be either a revolutionary against or a collaborator with the Romans." I think that the way the gospel is written tells us that it is important to understand the motives of people who question Jesus. Why are they asking this question? What are they really doing? This is something that we need to pay attention to. And the text bears out this importance of motivation.

And they sent to him their disciples with the Herodians, saying, "Teacher, we know that you are true, and teach the way of God in truth; nor do you care about anyone, for you do not regard the person of men. Tell us, therefore, what do you think? Is it lawful to pay taxes to Caesar, or not?" But Jesus perceived their wickedness, and said, "Why do you test me, you hypocrites?" First of all, we understand that the Pharisees are here allying themselves with the Herodians, who were for the most part a political party aligned around Herod, his court, and the particular part of the aristocracy he represented. So, this is an alliance of the powerful, the ones who control what happens in the region. They both work with the powerful Roman rule. It's kind of ironic, then, that they preface their question with the phrases that praise Jesus for the fact that he does "not regard the person of men." That is, he is straightforward with everyone, he doesn't say one thing to one person because of his position or identity, and another thing to someone else. This, in my opinion, must be in great contrast to the identity of his questioners, who by definition are those who have aligned themselves with the powerful. My study bible notes that "Jesus constantly demonstrates he is divine as well as human. Here again he does so by (1) revealing the secrets of their hearts, and (2) silencing them through his questions." So, what is the most important aspect of this scene for the historical religious perspective of the church is in Jesus' understanding of the motivations of these people. He calls them "hypocrites," and we know that the original meaning of this word is "actor." In contrast to Jesus, who does not regard the person of men, these people simply play a role that is asked of them: there is one thing in their hearts, but their question is posed as if it were an honest spiritual or religious question.

"Show me the tax money." So they brought him a denarius. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And he said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's." When they had heard these words, they marveled, and left him and went their way. My study bible notes, "The distinction between the things that are Caesar's and the things that are God's does not imply a division of life into two domains, the secular and the sacred. Rather, God is Lord over all. We must fulfill legitimate governmental requirements which do not conflict with our responsibility toward God (Rom. 13:7). Paying taxes and similar duties are not detrimental to godliness. The fact that the Jewish establishment had a Roman coin in hand proved they accepted and used this coin, thereby accepting the earthly rule of the one who issued it." What I like about Jesus' response is that it is indeed, a "middle way." Jesus teaches us how to live in this world and at the same time to be faithful to God. The extremes are not for him. There is no doubt that all he does and all that he would instruct us to do is that which serves God - but worldly life must have good government or organization, good ways to live in this world, and beyond that we also remember that he avoids scandal when it is not necessary - and when it is not what his mission in the world is concerned with. Jesus is here on a spiritual mission, sent first to "the lost sheep of the house of Israel" and then his gospel will be sent to all the world (see yesterday's reading). All things, indeed, must serve the Lord, and righteousness is for all - but that does not begin and end with political questions, nor with a kind of extreme religious orientation that in the end is simply political. The spiritual reality that we live in our hearts will teach us another way - one that negotiates this world while not giving up "the things that are God's."

So, this reading gives us a lot to consider when it comes to motivation, and to corruption. Jesus is neither a revolutionary - an insurrectionist concerned with nationalist aspirations against the Roman rulers, nor is he a collaborator with Rome. He is a spiritual leader, or rather the spiritual leader, the Son who wishes to lead all home to the Father, into right-relatedness. In his commentaries on the Law, especially as given in the Sermon on the Mount in the gospel of Matthew, he repeatedly attempts to teach that the Law is not simply there for itself, but that the spirit of the Law in which it was given to Moses is what we wish to ally ourselves with as his followers. And he is always and consistently teaching from this perspective. His choices always reflect that perspective: so to ally with one side of this political question or not is not really the point for him. We render our full hearts to God, and from there we do what we do. Is it the taxes to the temple or to Caesar that are important - or is it that which keeps us from knowing God? This is the real question. And that leads us to the deeper perspective that is in this reading: what is the motivation in the hearts of those who ask him this question? Have they rendered their hearts to God, or are their hearts far from God? Jesus clearly answers with one perspective in mind - that they are those "hypocrites" who focus not on the questions that will bring themselves and others more close to God and in relationship to God, but by their hypocrisy they blind others to the reality of God, and keep them from relationship to God. It is in this spirit that they are called hypocrites. Do they render unto God what is God's or are they out for themselves? Do they ask Jesus in honesty, seeking spiritual guidance, or is this question merely a trap? Let us be cautious as we go about our lives to consider the same questions for ourselves - and render unto God first what is God's, and live our lives on that basis as does Christ. We will find his way in what we do as well. This is part of what it means for us to be alert, to be watchful. And the "obvious questions" may not be the right questions, after all.