Matthew 22:20

22:20 The poll tax had to be paid using the denarius coin, which bore the picture and title of Caesar. Old Testament prohibitions against images (Exod 20:4; Lev 26:1; Deut 4:15-24) made the use of this coin controversial among Jews (see Josephus, War 2.9.2-3). Some Roman procurators apparently produced coins without images for use in Palestine in order not to offend the Jewish conscience.

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

Mat 22:20. Εἰκὼν, image, likeness ἐπιγραφή, letters inscribed.

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

Mat 22:20 . ἡ εἰκὼν : the coin produced bore an image; perhaps not necessarily, though Roman, as the Roman rulers were very considerate of Jewish prejudices in this as in other matters (Holtzmann, H. C.), but at passover time there would be plenty of coins bearing Caesar’s image and inscription to be had even in the pockets of would-be zealots.

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

Verse 20. Whose is this image and superscription?] He knew well enough whose they were; but he showed the excellency of his wisdom, 3dly, in making them answer to their own confusion. They came to ensnare our Lord in his discourse, and now they are ensnared in their own. He who digs a pit for his neighbour ordinarily falls into it himself.

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

(20) Image and superscription.—Better, inscription. The coin brought would probably be a silver denarius of Tiberius, bearing on the face the head of the emperor, with the inscription running round it containing his name and titles.

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

20. superscription] Rather, inscription or effigy.

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.

When they had heard these words,.... This answer returned unto them, this advice which was given them, which they could not gainsay or deny to be good,

they marvelled: were amazed and astonished, at his prudence and wisdom, in answering them, in such an unexpected and cautious manner:

they left him: being silenced, confounded, and disappointed:

and went their way: not being able to get any advantage against him, neither to bring him into contempt with the people, and alienate their affections from him; nor to charge him with sedition or treason to the Roman governor; and so had but a very indifferent account of their success, to report to them that sent them.

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

20 And he saith unto them, Whose is this image and superscription?

Ver. 20. Whose is this image, &c.] Not that he knew not whose it was, but that he might refell them by their own answers, judge them out of their own mouth; and that the people (into whose hatred they thought by this captious question to draw him) might see that this was not more his than the Pharisees’ own sentence.

They said unto him, Caesar’s] Julius Caesar was the first that had his own face stamped in the Roman coin.

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.

20. Image and superscription — The image was probably the likeness of the Roman emperor Tiberius Cesar. The superscription was the motto upon the coin, which declared his sovereignty. In earlier ages the coin bore the symbols of the republic.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Image and superscription. The figure and inscription on the denarius. Jesus takes the coin, and points to it as he speaks. It must have borne a likeness of the emperor, and, therefore, as Edersheim remarks, must have been either a foreign one (Roman) or possibly one of the Tetrareh Philip, who on some of his coins introduced the image of Tiberius. The coins struck by the Romans in or for Palestine had, in accommodation to Jewish prejudices, no representation of any personage upon them. The Roman denarius at this date had on the obverse side the head of Tiberius, crowned with laurel leaves, and bore the legend, "TI CAESAR DIVI AVG FAVGVSTVS," and on the reverse, a seated female figure, with the inscription, "PONTIF MAXIM."

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

The tribute money - A Roman coin, stamped with the head of Caesar, which was usually paid in tribute.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

to them

Here "them" refers to the Herodians and the disciples of the Pharisees.

Whose image and name are these?

Jesus uses a question to get the people to think deeply about what he is saying. AT: "Tell me whose image and name you see on this coin." (See: Rhetorical Question)

Caesar's

You can make clear the understood information in their response. AT: "The coin has Caesar's image and name on it" (See: Ellipsis)

things that are Caesar's

"things that belong to Caesar"

things that are God's

"things that belong to God"

translationWords

Jesus

image

Caesar

God

amazed

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

20. ἐπιγραφή. ‘Inscription’ or ‘legend.’

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.

20. And He saith to them, Whose is this representation and legend? They say to Him, Cœsar’s.] Mk. has: “And He saith to them, Whose is this representation and legend? And they said to Him, Cæsar’s.” For τότε, see 2:7.

(M)

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

Image and superscription [εικων και επιγραφη] . Images on coins were not approved by the Jews. Out of respect to this prejudice none of the earlier Herods had his own image impressed on them. Herod Agrippa 1, who murdered James and imprisoned Peter, introduced the practice. The coin shown to Christ must either have been struck in Rome, or else was one of the Tetrarch Philip, who was the first to introduce the image of Caesar on strictly Jewish coins.

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