Mark 12:17

DISCOURSE: 1447
DUTIES TO OUR EARTHLY AND OUR HEAVENLY KING

Mark 12:17. And Jesus answering, said unto them, Render to Cζsar the things that are Cζsar’s and to God the things that are God’s. And they marvelled at him.

IT is said of Jesus, that “he spake as never man spake.” This was true, as to his general instructions: but it was more especially manifest, when, by the malice of his enemies, he was brought into circumstances wherein a merely finite wisdom would have been insufficient for his guidance. Such was the occasion now before us. He had spoken a parable which had greatly incensed his hearers, the Scribes and Pharisees. Had they dared, they would have seized him and put him to death: but, fearing the people, they determined to accomplish his ruin in a more specious way. They sent to him persons to ensnare him in his words, that so they might “deliver him up to the power and authority of the governor,” and accomplish through him what they dared not to perpetrate by themselves [Note: See Luke 20:19.]. It was in answer to a question put to him by them, that he gave the direction in my text: in considering which, I will point out,

I. The wisdom of it, as a reply to the question proposed—

[The persons sent to him were of two widely different castes: some were Pharisees, who were adverse to the dominion of the Romans, and encouraged the people to cast off their yoke; the others were Herodians, who were altogether in the interest of the Romans, and sought, by all possible means, to uphold their authority. Just at that time, it is probable, they were called upon to pay a tax levied by the Roman emperor; and much difference of opinion prevailed at Jerusalem about the obligation of the people to pay it. The Pharisees and Herodians were at issue upon the subject: and this afforded the Scribes and priests a good opportunity to ensnare our Lord. They prevailed on some from each of the contending parties, to “feign themselves pious and conscientious men;” and to go to our Lord, and submit their differences to his arbitration, under the idea that his judgment would be satisfactory and final. Accordingly they came, professing their perfect reliance on him; who, being taught of God, must certainly know what was right; and, being commissioned by God, would be equally unmoved by either the favour or the frowns of man: and they put the question plainly to him, “Is it lawful to give tribute to Cζsar, or not? Shall we give? or shall we not give [Note: ver. 14, 15.]?”

Now this question was very ensnaring: for, if he should determine the point in favour of the Herodians, the Pharisees would stir up the indignation of the people against him, as an enemy to their liberties: if, on the other hand, he should determine it in favour of the Pharisees, the Herodians would accuse him to the Roman governor, as guilty of sedition. If he should decline giving any answer, then they would both of them revoke the sentiments they had expressed respecting his divine mission; and would expose him to all, as either ignorant, or actuated by fear and carnal policy. Thus, humanly speaking, it was impossible he should escape the snare laid for him. Whatever he might either do or not do, they would be sure to find occasion against him.

But Jesus “saw their hypocrisy and their wickedness;” and, with a wisdom truly divine, bade them “shew him a penny,” a silver coin current at that time [Note: Worth about seven-pence halfpenny.]. On its being shewn him, he asked, “Whose image and superscription it bore?” They, not at all aware of the drift of his question, answered, “Cζsar’s;” thereby unwittingly acknowledging that they were under the dominion of Cζsar; seeing, that on no other supposition could they acknowledge his money as the current coin of the kingdom. Thus they were taken in their own snare: for on their answer to him was his reply founded: “Render, therefore, unto Cζsar the things that are Cζsar’s, and unto God the things that are God’s.” Thus, both the parties were disappointed in their malignant endeavours: and they departed from him, greatly wondering at the wisdom that had extricated him from the snare, in which it seemed impossible but that he must be taken [Note: See the last clause of the text.]

But, in considering this reply, we must especially notice,

II.

The importance of it, as a precept for general observance—

In it we see,

1. The extent of God’s requirements—

[Towards our earthly governors we have special obligations. They are God’s representatives and vicegerents upon earth: and the authority which they sustain, is no other than God’s own authority delegated to them. What our duty to them is, we may see fully set forth by St. Paul, in the Epistle to the Romans [Note: Romans 13:1. Cite this fully, and with a brief comment on it.]— — — And that duty we must discharge, “not only for wrath, but also for conscience’ sake.” Whilst we “fear God, we must honour the king.”

Towards God himself we are, of course, bound to render all possible obedience. All that we are, and all that we have, is his. We are his by creation, and his in a more especial manner by redemption. “We are bought with a price, even the precious blood of his only dear Son; and we are, therefore, bound to glorify him with our body and our spirit, which are his” — — —]

2. The harmony of them—

[These duties are by no means opposed the one to the other. The two tables of the law are in perfect harmony with each other. Doubtless God is to be obeyed in the first place: and if man’s requirements be contrary to his, the point is determined for us, (indeed every man’s own conscience will at once determine it.) “We must obey God rather than man.” But we should not without necessity place them in opposition to each other. We should rather place our duty to man in subordination to our duty to God; and so endeavour to perform the commands of both, that both may be honoured and both be pleased. The Pharisees had much to say for themselves against the right claimed by the Romans to govern that people [Note: Pompey had prevailed through the treachery of Hircanus, and not altogether by fair conquest,]. The Herodians, on the other hand, had much to say in support of the Roman government. But, circumstanced as they all were, our Lord, though afterwards accused of forbidding to pay tribute to Cζsar [Note: Luke 23:2.], determined it to be their duty to pay to Cζsar what belonged to Cζsar, no less than unto God what belonged to God. In conformity with which decision,]

I would recommend to all of you,
1.

Integrity, in the discharge of your duty to man—

[There is in many a prevailing disposition to “speak evil of dignities.” This should on no account be indulged — — — Loyalty, even towards a Nero or a Saul, ought to be a very prominent feature in the Christian character. To defraud the revenue also, by the evasion of taxes, is a conduct of which every Christian should be ashamed — — —]

2. Spirituality, in the discharge of our duty to God—

[It is not a mere formal service that God requires, but the service of the heart. This, then, must be rendered unto God, “whose will should be done on earth as it is done in heaven” — — —]