Mark 12:15

Mar_12:15

But He knowing their hypocrisy.

Hypocrisy

Sir John Trevor, who had for some misdemeanours been expelled from Parliament, one day meeting Archbishop Tillotson, cried out, I hate to see an Atheist in the shape of a Churchman. And I, replied the good Bishop, hate to see a knave in any shape. (Clerical Anecdotes.)

Always a hypocrite

The sincerity of his (the Emperor Alexius) moral and religious virtues was suspected by the persons who had passed their lives in his familiar confidence. In the last hours, when he was pressed by his wife Irene to alter the succession, he raised his head and breathed a pious ejaculation on the vanity of this world. The indignant reply of the Empress may be inscribed as an epitaph on his tomb: You die as you have lived-a hypocrite. (Gibbon.)

Bring Me a penny.

Lessons in the smallest things

We may learn and be put in mind of good and Christian duties by the smallest things that are in common use amongst us; e.g., the very stamp of the coin or money which is in common circulation may put us in mind of our duty of subjection and obedience to the prince and to all lawful magistrates. So also the matter of the coin, whereof it is made, being silver or gold, may remind us of Gods goodness and bounty towards us, in affording us such precious metals for our use and trading one with another. The meanest garment we wear may cause us to think of our sins and be humbled for them, sin being the first cause of nakedness appearing shameful. Every bit of meat or bread which we eat may teach us the frailty of our bodies, which cannot be sustained without such food. Every blade of grass in the field, and every flower in our garden may put us in mind of our mortality, and stir us up to prepare for death and judgment. Hence, also, it is that the Scriptures send us sometimes to brute beasts to learn our duties, as to the ox and the ass, and to the birds of the air, yea to such tiny creatures as the ant. This leaves us without excuse if, having so many masters at hand and near about us continually to teach us and stir us up to our duties, we yet do not learn, or make conscience of what is required of us. (G. Petter.)

The Roman penny

The silver penny was a coin a little larger than a sixpence, but probably equal to 4s. or 5s. in purchasing power. In this coin the poll tax-so much for each man-was paid. Until very lately the Jews had had a Hebrew coinage, on which no head was permitted (in deference to the second commandment), but which carried the names of their ruler and their high priest. Even now the Herods issued money of their own coinage. But since Judaea had been reduced to a province, the Roman penny had been introduced, and was the coin legally demanded for payment of taxes. Its use proclaimed who was master, as the head of Victoria on an Indian rupee proclaims her ruler of India. Indeed, already it had become a maxim that he is ruler whose coin is current in a land. It was not, therefore, an unsettled question whether they would have the Romans for their rulers or not; but they being rulers-and any government being better than anarchy-were they at liberty to withhold the amount needed for its fair support? (R. Glover.)

Christs victory over cunning

I. They take counsel. He is thoroughly armed.

II. They would entangle Him. He seeks to deliver them out of their own snare.

III. They praise Him in order to His destruction. He rebukes them, for their awakening and salvation. (J. P. Lange, D. D.)

A penny

A penny has two sides. As I hold it up I see one and you the other. If I were to ask you what is represented on the coin, you would say, A portrait of the Queen and some Latin. If I say what I see it is something very different, it is a representation of Britannia and some English. You say one thing and I say another. Now, suppose we were to wrangle about it, and I were to contradict you, and say, It is a falsehood; I can see no likeness of the Queen; and you were to say, You must be out of your senses; I am sure there is one; that would be very foolish. Yet that is about the way with one half of the disputes amongst people. It is so with many religious controversies. And with party feeling in politics. And with those quarrels that take place in the family or amongst friends. People cannot see both sides of the penny at once. Two persons may have very different opinions on the same subject, and yet both be right. Try and remember that when you look on a penny. Look at these two sides. On the one is a portrait of the Queen. It has two inscriptions. Victoria D.G. that means by Divine grace. It is well to acknowledge that every blessing we have is through the grace of God. Then we read, Britt. Reg. F.D. that means Queen of the Britains, or the British Islands, and Defender of the Faith. The double T shows the plural, which in Latin is by doubling the last letter rather than adding S, as in English. There is a beautiful story told of our Queen. When she was a little girl, about twelve years of age, her tutors thought the time had come when she ought to know that she might some day become Queen of this great and glorious nation. Into one of her lesson books was put a paper which showed to her that it might be so. On looking at it, she said, I see I am nearer the throne than I thought. So it is, madam, said her governess. After some moments thought the Princess said, Now, many a child would boast, but they dont know the difficulty. There is much splendour, but there is more responsibility. Then she gave the lady her hand, and said, I will be good. That was a noble resolve. None of you can hope to gain an earthly crown, but you may each resolve, and solemnly say, I will be good. Better be good than great, better be good than rich, better be good than powerful, better be good than to sit on a throne. Best of all to have the true goodness-that which comes from the love of the Lord Jesus Christ. On the penny the crown is a crown of leaves. It is a fading crown. Jesus Christ has promised to all who trust Him a crown of glory that fadeth not away. You cannot be kings and queens here, but if you are amongst the followers of Christ you will be grander in heaven than kings and queens. Of all things it is best to be a Christian. The Lord said, Be thou faithful unto death, and I will give thee a crown of life. Try and remember that when you look upon a penny. Look to the other side, and consider the representation of Britannia. It is full of beautiful suggestions of what our nation should be. Let us consider the emblem, and we shall find it quite a treasury of good ideas. Our country would be indeed great and glorious if every British young person acted up to them.

1. She appears very calm, holding firm the shield of faith in her right hand. On the shield are three crosses-the cross of St. George of England, the cross of St. Andrew of Scotland, and the cross of St. Patrick of Ireland. The true Christian, however, only lays hold of the one true cross-that of Jesus Christ-and finds, resting upon that, a peace that passeth all understanding.

2. She is clad from head to foot with a robe. This reminds us that by faith in the Lord Christ the Christian has the robe of righteousness, which covers every defect. It is pure and white, and the wedding garment of the marriage supper of the Lamb. The saints in glory are represented as having washed their robes and made them white in the blood of the Lamb.

3. She holds her head erect, having on the helmet. The Apostle speaks of the helmet of hope. Nothing can more enable us to lift up our heads and look out brightly than the hope of heaven.

4. She is prepared for attack. She holds the very ancient weapon called the trident. The Christian is surrounded by danger, and always liable to the attacks of sin and Satan, and should ever be on the guard, and the old weapon of the Word of God is the best after all. Whilst resting on faith, wearing the robe of righteousness, and lifting up the head with hope, there must be the preparation for conflict: Jesus Christ bid all His followers Watch. There are two other beautiful emblems of the Christian hero. One is a lighthouse. This is a tall column placed in a dangerous part of the ocean, in which there is a powerful light. That shines out into the darkness and so guides vessels safely into the harbour. Thus the Christian is to show the light of the knowledge of Jesus Christ, and help souls to avoid dangerous rocks and to find the way to heaven. On another part of the coin is a ship in full sail. That, too, is an emblem of the Christian. He leaves the port of this world; he takes Christ for his captain; he sails through perils and dangers, through sunshine and storm, but reaches at last the desired haven. Try and remember these truths when you look upon a penny. Thus I have endeavoured to give you some of the important lessons which Jesus taught, and to illustrate them by a penny, so that when you look at a penny you may remember some of these truths you ought ever to have in mind. There are many others which might be considered if time permitted, and which you may well discover for yourselves. I conclude by giving you a very beautiful old Rabbinical legend taken from the Talmud:-

From the mint two bright, new pennies came,

The value and beauty of both the same;

One slipt from the hand, and fell to the ground,

Then rolled out of sight and could not be found.

The other was passed by many a hand,

Through many a change in many a land;

For temple dues paid, now used in the mart,

Now bestowed on the poor by a pitying heart.

At length it so happened, as years went round,

That the long-lost, unused coin was found.

Filthy and black, its inscription destroyed

Through rusting peacefully unemployed;

Whilst the well-worked coin was bright and clear

Through active service year after year;

For the brightest are those who live for duty-

Rust more than rubbing will tarnish beauty.

(J. H. Cooke.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

12:15 Jesus’ surprising reply revealed his wisdom. • a Roman coin: Apparently the poll tax had to be paid in Roman coinage.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Mar 12:15. Ἵνα ἴδω, that I may see) The Saviour seems [judging by the ἵνα ἴδω, as if He had not looked at one before] then for the first time to have handled and looked at a denarius [penny].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Mar 12:15 . δηνάριον : instead of Mt.’s νόμισμα τοῦ κήνσου ; as a matter of fact the denarius was the coin of the tribute. ἵνα ἴδω , that I may see: as if He needed to study the matter, a touch of humour. The question was already settled by the existence of a coin with Caesar’s image on it. This verb and the next, ἤνεγκαν , are without object; laconic style.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Verse 15. Shall we give, or shall we not give?] This is wanting in the Codex Bezae, and in several versions.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) But he, knowing their hypocrisy.—St. Mark uses the specific word that describes the sin of the questioners, instead of the more general “wickedness” of St. Matthew. On the other hand, he omits the word “hypocrites” as applied to them by our Lord.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. knowing their hypocrisy] “verum se eis ostendit, ut dixerant.” Bengel.

bring me] “They would not be likely to carry with them the hated Roman coinage with its heathen symbols, though they might have been at once able to produce from their girdles the Temple shekel. But they would only have to step outside the Court of the Gentiles, and obtain from the money-changers’ tables a current Roman coin.” Farrar, Life, ii. p. 231.

a penny] Literally, a denarius, for the value of which see Mar_6:37.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And Jesus answering said unto them,.... Very wisely and pertinently,

render to Caesar the things that are Caesar's: or "to the king, which are the king's", as the Arabic and Ethiopic versions render it:

and to God the things that are God's; See Gill on Mat 22:21;

and they marvelled at him; at his wisdom and prudence in returning such an answer, which cut off all occasion against him.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

15 Shall we give, or shall we not give? But he, knowing their hypocrisy, said unto them, Why tempt ye me? bring me a penny, that I may see it.

Ver. 15. {See Trapp on "Mat 22:19"}

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Knowing their hypocrisy.[1] The Latin word commonly signifies, cunning, but the Greek is here meant their dissimulation, or hypocrisy. (Witham)

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[BIBLIOGRAPHY]

Versutiam. Greek: ten upokrisin.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Vers. 15, 16. St. Matthew (Mat_22:18) says, "But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites?" You pretend that you are approaching me with a good conscience, sincerely desirous to know how you ought to act in this matter; when at the same time you are enemies alike of me and of God, and are thirsting for my blood, and are doing all in your power to torment me, and to entangle me by fraud. "The first virtue," says St. Jerome, "of the respondent is to know the mind of the questioner, and to adapt his answer accordingly." These Pharisees and Heredians flatter Christ that they may destroy him; but he rebukes them, that, if possible, be might save them. Bring me a penny, that I may see it. The Roman denarius was equal to about eight-pence halfpenny. This was the coin in which the tribute money was to be paid. It had stamped upon it the image of Tiberius Caesar, the then reigning Roman emperor. The cognomen of Caesar was first given to Julius Caesar, from whom it was devolved to his successors. The current coin of the country proved the subjection of the country to him whose image was upon it. Maimonides, quoted by Dr. John Lightfoot (vol. 2 p. 230), says, "Wheresoever the money of any king is current, there the inhabitants acknowledge that king for their lord."

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

15. εἰδὼς αὐτῶν τὴν ὑπόκρισιν. All three point out that Christ saw their insidious acting, but each uses a different verb and substantive. Mt. γνοὺς πονηρίαν, while Lk. has his favourite κατανοήσας with πανουργίαν. One might have expected Mt. to prefer εἰδώς (intuitive knowledge) to γνούς (knowledge gained by experience).

Τί με πειράζετε; Christ knew why, but His question shows them that He is aware that their question is a trap.

φέρετέ μοι δηνάριον. Bring Me a denarius; φέρετε has far more point than δείξατε (Lk.) or ἐπιδείξατε (Mt.). Christ knew that no one would have heathen money about him; and, as He had banished the money-changers from the Temple, it would have to be fetched from outside. This involved a pause, during which the by-standers would speculate as to why Christ had sent for τὸ νόμισμα τοῦ κήνσου (Mt.), the coin in which the poll-tax was paid. See on Mar 6:37.

ἵνα ἴδω. Mk only, but implied in δείξατε. This is part of the acted lesson. It is unlikely that Christ had never seen a denarius. He knows that it will be stamped as Caesar’s. The copper coins of the Procurators had no “image” or other figure likely to offend the Jews. [2859][2860][2861][2862] have ἵνα εἰδῶ (Mar 2:10); “that I may know the answer to your question.”

[2859] Codex Sinaiticus. 4th cent. Discovered by Tischendorf in 1859 at the Monastery of St Katharine on Mount Sinai. Now at St Petersburg. The whole Gospel, ending at Mar 16:8. Photographic facsimile, 1911.

[2860] Codex Alexandrinus. 5th cent. Brought by Cyril Lucar, Patriarch of Constantinople, from Alexandria, and afterwards presented by him to King Charles I. in 1628. In the British Museum. The whole Gospel. Photographic facsimile, 1879.

[2861] Codex Ephraemi. 5th cent. A palimpsest: the original writing has been partially rubbed out, and the works of Ephraem the Syrian have been written over it; but a great deal of the original writing has been recovered; of Mark we have Mar 1:17 to Mar 6:31, Mar 8:5 to Mar 12:29, Mar 13:19 to Mar 16:20. In the National Library at Paris.

[2862] Codex Bezae. 6th cent. Has a Latin translation (d) side by side with the Greek text, and the two do not quite always agree. Presented by Beza to the University Library of Cambridge in 1581. Remarkable for its frequent divergences from other texts. Contains Mark, except Mar 16:15-20, which has been added by a later hand. Photographic facsimile, 1899.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

15.] δηνάρ., Mark and Luke, = τὸ νόμις. τοῦ κήνς., Matt.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

15. Ὁ δὲ εἰδὼς (ἰδὼν) αὐτῶν τὴν ὑπόκρισιν—But he, knowing (seeing) their dissimulation.

ἰδὼν, instead of εἰδὼς Tisch. א * D 13, 28, 69, 346, mss. Lat. Vet.

ὑπόκρισιν—this word has been transliterated into our word hyprocrisy at a great loss of picturesqueness and force. It means acting, from which the transition to the meaning dissimulation is easy. What Jesus knew about these men was, that they were playing a part in their compliments, and their request for advice. They were acting the part of inquirers; really, they were plotters. They were trying to compromise him either with the government or the people. In his trial before Pilate we see what use they intended to make of one of the two answers to which they thought he was reduced. Luk 23:2. τί με πειράζετε;—why do you try me? Our word tempt, in the sense of solicit to evil, is out of place here.1 What they were doing was to put him to the test maliciously. δηνάριον—a shilling.2

The point of Jesus’ reply is, that the very coin in which the tribute is paid bears on its face the proof not only of their subjection to the foreign government, but of their obligation to it. Coinage is a privilege claimed by government, but it is one of the things in which the government most clearly represents the interest of the governed. Tribute becomes in this way, not an extortion, or exaction, but a return for service rendered.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Penny. See on Mt 20:2.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.