The Pharisees went off and plotted how they might entrap Jesus in speech. They sent their disciples to him, with the Herodians, saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status. Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
Knowing their malice, Jesus said, “Why are you testing me, you hypocrites? Show me the coin that pays the census tax.” Then they handed him the Roman coin. He said to them, “Whose image is this and whose inscription?” They replied, “Caesar’s.” At that he said to them, “Then repay to Ceasar what belongs to Caesar and to God what belongs to God."
Gospel Trivia:
The Pharisees and Herodians both play a part in this passage and we should understand their respective roles during the time of Jesus. They are both groups or sects at that time, together with Sadducees, Zealots, Essenes and others.
The Pharisees is a religious group that were regarded as authorities or interpreters of the law. They of course did not endorse the payment of taxes to the Roman emperor since that would mean recognizing the emperor's authority over God. (Everyone also of course resented paying taxes). The Herodians were ardent supports of King Herod, who was a Jewish (puppet) king installed by the colonial Romans. They endorsed the payment of taxes.
The question posed to Jesus -- "Is it lawful to pay the census tax to Caesar or not?"" -- is a constant and personal debate among Jews, and is both a legal and theological question. It is also a trick question. If Jesus said yes, then that means inheriting the ire of most Jews who resented the Romans. If he said no, then he would be branded as a rebel.
Jesus' familiar answer -- "Repay to Caesar what belongs to Caesar, and to God what belongs to God" -- answers the question from both a legal and theological standpoint. Jesus reply is not a matter of distinction between the material and spiritual spheres. It means one should satisfy the material demands of society, so long as God's commands are held supreme.
Note that Jesus asks whose image it is that is shown in the denarius. The money of society belongs to the emperor, but humanity itself is made in the image of God and belongs to God.
Reference:
- Nil Guillemette, SJ, A Kingdom for All (Makati: St. Paul's Publications), pp. 236-238.
Further comments: As the passage relates to the separation of Church and State.
This passage is often quoted also as the basis of the separation of Church and State and it is appropriate to make a few comments about it. Such a principle does not mean a separation in the sense that one should not have anything to do with the other; but that the Church and State should dialogue and engage each other because they both have the same end: the human person and the common good.
The Vatican II document Gaudium et Spes has this to say:
Article 76. The Church, by reason of her role and competence, is not identified in any way with the political community nor bound to any political system. She is at once a sign and safeguard of the transcendent character of the human person.
The Church and the political community in their own fields are autonomous and independent from each other. Yet both, under different titles, are devoted to the personal and social vocation of the same person. The more that both foster sounder cooperation between themselves with due consideration for the circumstances of time and place, the more effective will their service be exercised for the good of all.
For humanity's horizons are not limited only to the temporal order; while living in the context of human history, he preserves intact his eternal vocation. The Church, for her part, founded on the love of the Redeemer, contributes toward the reign of justice and charity within the borders of a nation and between nations.
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