Matthew 22:21

Matthew 22:21 in Multiple Translations

Berean Standard Bible BSB

“Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.”

King James Version KJV

They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar’s; and unto God the things that are God’s.

American Standard Version ASV

They say unto him, Cæsar’s. Then saith he unto them, Render therefore unto Cæsar the things that are Cæsar’s; and unto God the things that are God’s.

Bible in Basic English BBE

They say to him, Caesar's. Then he said to them, Give to Caesar the things which are Caesar's, and to God the things which are God's.

Free Bible Version FBV

“Caesar's,” they replied. “You should give back to Caesar what belongs to Caesar, and to God what belongs to God,” he told them.

Geneva Bible 1599 GNV

They sayd vnto him, Cesars. Then sayd he vnto them, Giue therefore to Cesar, the things which are Cesars, and giue vnto God, those things which are Gods.

Young's Literal Translation YLT

they say to him, 'Caesar's;' then saith he to them, 'Render therefore the things of Caesar to Caesar, and the things of God to God;'

World English Bible WEB

They said to him, “Caesar’s.” Then he said to them, “Give therefore to Caesar the things that are Caesar’s, and to God the things that are God’s.”

Noah Webster Bible WBS

They say to him, Cesar's. Then saith he to them, Render therefore to Cesar, the things which are Cesar's; and to God, the things that are God's.

Douay-Rheims 1899 DRV

They say to him: Caesar’s. Then he saith to them: Render therefore to Caesar the things that are Caesar’s; and to God, the things that are God’s.

Translation for Translators T4T

They answered, “It has the picture and name of Caesar, the head of the Roman government.” Then he said to them, “Okay, give to the government what they require, and give to God what he requires.”

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Berean Amplified Bible — Matthew 22:21

BAB

Word Study

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Matthew 22:21 Interlinear (Deep Study)

BIB

GRK λεγουσιν αυτω καισαρος τοτε λεγει αυτοις αποδοτε ουν τα καισαρος καισαρι και τα του θεου τω θεω

λεγουσιν legō G3004 to say Verb-PAI-3P

αυτω autos G846 it/s/he Pron-DSM

καισαρος Kaisar G2541 Caesar Noun-GSM

τοτε tote G5119 then Adv

λεγει legō G3004 to say Verb-PAI-3S

αυτοις autos G846 it/s/he Pron-DPM

αποδοτε apodidōmi G591 to pay Verb-2AAM-2P

ουν oun G3767 therefore/then Conj

τα ho G3588 the/this/who Art-APN

καισαρος Kaisar G2541 Caesar Noun-GSM

καισαρι Kaisar G2541 Caesar Noun-DSM

και kai G2532 and Conj

τα ho G3588 the/this/who Art-APN

του ho G3588 the/this/who Art-GSM

θεου theos G2316 God Noun-GSM

τω ho G3588 the/this/who Art-DSM

θεω theos G2316 God Noun-DSM

Greek Word Study

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Greek Word Reference — Matthew 22:21

λεγουσιν legō G3004 "to say" Verb-PAI-3P

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

καισαρος Kaisar G2541 "Caesar" Noun-GSM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

τοτε tote G5119 "then" Adv

The Greek word for then, used to describe a specific point in time, as seen in Matthew 2:17 and Galatians 4:8. It can refer to concurrent or consequent events, and is often used to introduce a new action or event.

Definition: τότε, demonstr. adv. of time, correlat. of ὅτε, then, at that time; __(a) of concurrent events: Mat.2:17 3:5 and freq., Rom.6:21; before ptcp., Mat.2:16, Gal.4:8; opposite to νῦν, Gal.4:29, Heb.12:26; ὁ τ. κόσμος, 2Pe.3:6; __(b) of consequent events, then, thereupon: Mat.2:7 3:5 4:1 and freq., Luk.11:26; τ. οὖν, Jhn.11:14 19:1, 16 20:8; εὐθέως τ., Act.17:14; ὅτε . . . τ., Mat.13:26 21:1, Jhn.12:16; ἀπὸ τ., Mat.4:17 16:21 26:16, Luk.16:16; __(with) of things future: Mat.24:28, 40 25:1, 31ff.; opposite to ἄρτι, 1Co.13:12; καὶ τ., Mat.7:23, Mrk.13:21, Luk.21:27, 1Co.4:5, al.; ὅταν . . . τ., Mat.9:15, Mrk.2:20, Luk.5:35, 1Th.5:3, al. (more frequently in Mt than in the rest of the NT). (AS)

Usage: Occurs in 156 NT verses. KJV: that time, then See also: 1 Corinthians 4:5; Matthew 7:5; Hebrews 10:7.

λεγει legō G3004 "to say" Verb-PAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτοις autos G846 "it/s/he" Pron-DPM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

αποδοτε apodidōmi G591 "to pay" Verb-2AAM-2P

In the Bible, this word means to give or pay something back, like a debt or wages, as seen in Matthew 18:25 and Luke 7:42. It's about returning what is owed. This concept is also found in Romans 13:7 and Revelation 22:2.

Definition: ἀπο-δίδωμι [in LXX for מָכַר, שׁוּב hi., נָתַן, שָׁלֵם pi., etc. ;] to give up or back, restore, return: Mat.27:58, Luk.4:20 9:42 19:8; esp. of wages, debts, oaths, etc. (MM, see word), to render what is due, to pay (Deiss., LAE, 334 f.): absol., Mat.18:25, 28, Luk.7:42. with accusative, Mat.5:26 18:29-30, 34 20:8 21:41 22:21, Mrk.12:17, Luk.10:35 12:59 20:25, Rom.13:7, Heb.12:11, Rev.22:2; ὅρκους, Mat.5:33 (cf. Num.30:3, Deu.23:21 al.); of conjugal duty, τ. ὀφειλήν, 1Co.7:3; ἀμοιβάς, 1Ti.5:4; μαρτύριον, to give (as in duty bound) testimony, Act.4:33; λόγον, to render account, Mat.12:36, Luk.16:2, Act.19:40, Heb.13:17, 1Pe.4:5; hence of requital, recompense, both in good and bad sense, Mat.6:4, 6 6:18 16:27, Rom.2:6, 2Ti.4:8 4:14 Rev.18:6 22:12; κακὸν ἀντὶ κακοῦ, Rom.12:17, 1Th.5:15, 1Pe.3:9. Mid., to give up of one's own, hence to sell (fr. Hdt. on): with accusative of thing(s), Act.5:8, Heb.12:16; with accusative of person(s), Act.7:9 (cf. ἀνταποδίδωμι) .† (AS)

Usage: Occurs in 45 NT verses. KJV: deliver (again), give (again), (re-)pay(-ment be made), perform, recompense, render, requite, restore, reward, sell, yield See also: 1 Corinthians 7:3; Matthew 5:26; 1 Peter 3:9.

ουν oun G3767 "therefore/then" Conj

This word means therefore or then, showing a consequence. It appears in Matthew 3:10 and Romans 5:9 to connect ideas and events.

Definition: οὖν, particle expressing consequence or simple sequence (never standing first in a sentence), wherefore, therefore, then: Mat.3:10, Luk.3:9, Jhn.8:38, Act.1:21, Rom.5:9, al.; in exhortations, Mat.3:8, Luk.11:35, Act.3:19, Rom.6:12, al.; in questions, Mat.13:28, Mrk.15:12, Jhn.8:[5], Rom.6:1, al.; continuing a narrative or resuming it after a digression, Mat.1:17, Luk.3:18, Jhn.1:22 2:18 (and very frequently in this Gospel), Act.26:22, al.; ἄρα οὖν (see: ἄρα); ἐπεὶ οὖν, Heb.2:14; οὖν with ptcp. (= ἐπεὶ οὖν), Act.2:30, Rom.5:1, al.; ἐὰν οὖν (where οὖν rather in sense belongs to the apodosis), Mat.5:23, Luk.4:7, Jhn.6:62, Rom.2:26, al.; ὡς οὖν, Jhn.4:1, al. (AS)

Usage: Occurs in 515 NT verses. KJV: and (so, truly), but, now (then), so (likewise then), then, therefore, verily, wherefore See also: 1 Corinthians 3:5; Acts 23:15; 1 Peter 2:1.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

καισαρος Kaisar G2541 "Caesar" Noun-GSM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

καισαρι Kaisar G2541 "Caesar" Noun-DSM

Caesar was a title for the Roman emperor, used in the Bible to refer to the ruling power. It appears in Matthew 22:17, Luke 2:1, and Acts 25:8, showing the intersection of faith and politics.

Definition: Καῖσαρ, -αρος, ὁ Cæsar: Mat.22:17, Luk.2:1, Jhn.19:12, Act.25:8 ff., al (AS)

Usage: Occurs in 24 NT verses. KJV: Cæsar See also: Acts 11:28; Luke 2:1; Philippians 4:22.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

τα ho G3588 "the/this/who" Art-APN

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

του ho G3588 "the/this/who" Art-GSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεου theos G2316 "God" Noun-GSM

This word simply means God, referring to the one true deity. It is used throughout the New Testament, including in Matthew 27:46 and Acts 14:11, to describe the supreme being and creator of the universe.

Definition: θεός, -οῦ, ὁ, ἡ (Act.19:37 only; see M, Pr., 60, 244), late voc., θεέ (Mat.27:46; cf. Deu.3:24, al.), [in LXX chiefly for אֱלֹהִים, also for אֵל and other cognate forms, יהוה, etc. ;] a god or deity, God. __1. In polytheistic sense, a god or deity: Act.28:6, 1Co.8:4, 2Th.2:4, al.; pl., Ac. 14:11 19:26, Gal.4:8, al. __2. Of the one true God; __(a) anarthrous: Mat.6:24, Luk.20:38, al.; esp. with prep. (Kühner 3, iii, 605), ἀπὸ θ., Jhn.3:2; ἐκ, Act.5:39, 2Co.5:1, Php.3:9; ὑπό, Rom.13:1; παρὰ θεοῦ, Jhn.1:6; παρὰ θεῷ, 2Th.1:6, 1Pe.2:4; κατὰ θεόν, Rom.8:27, 2Co.7:9, 10; also when in genitive dependent on an anarth. noun (Bl., §46, 6), Mat.27:43, Luk.3:2, Rom.1:17, 1Th.2:13; as pred., Lk 20:38, Jhn.1:1, and when the nature and character rather than the person of God is meant, Act.5:29, Gal.2:6, al. (M, Th., 14); __(b) more freq., with art.: Mat.1:23, Mrk.2:7, al. mult.; with prep., ἀπὸ τ. θ., Luk.1:26; ἐκ, Jhn.8:42, al.; παρὰ τοῦ θ., Jhn.8:40; π. τῷ θ., Rom.9:14; ἐν, Col.3:3; ἐπὶ τῷ θ., Luk.1:47; ἐπὶ τὸν θ., Act.15:19; εἰς τ. θ., Act.24:15; πρὸς τ. θ., Jhn.1:2; with genitive of person(s), Mat.22:32, Mrk.12:26, 27, Luk.20:37, Jhn.20:17, al.; ὁ θ. μου, Rom.1:8, Php 1:3, al.; ὁ θ. καὶ πατήρ κ. τ. λ., Rom.15:6, Eph.1:3, Phi 4:20, al.; with genitive of thing(s), Rom.15:5, 13, 33, 2Co.1:3, 1Th.5:23; τὰ τ. θεοῦ, Mat.16:23, Mrk.12:17, 1Co.2:11; τὰ πρὸς τὸν θ., Rom.15:17, Heb.2:17 5:1; τ. θεῷ, as a superl. (LXX, Jos.3:3), Act.7:20, 2Co.10:4; Hebraistically, of judges (Psa.81(82):6), Jhn.10:34" (LXX), 35. (AS)

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

τω ho G3588 "the/this/who" Art-DSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

θεω theos G2316 "God" Noun-DSM

Usage: Occurs in 1170 NT verses. KJV: X exceeding, God, god(-ly, -ward) See also: 1 Corinthians 1:1; 1 John 4:2; 1 Peter 1:2.

Study Notes — Matthew 22:21

Show Verse Quote Highlights

Context
Cross References
Matthew 22:21 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 22:21
Jamieson-Fausset-Brown on Matthew 22:21
Matthew Poole's Commentary on Matthew 22:21
Trapp's Commentary on Matthew 22:21
Ellicott's Commentary on Matthew 22:21
Adam Clarke's Commentary on Matthew 22:21
Cambridge Bible on Matthew 22:21
Whedon's Commentary on Matthew 22:21
Sermons on Matthew 22:21

Context — Paying Taxes to Caesar

19Show Me the coin used for the tax.” And they brought Him a denarius. 20“Whose image is this,” He asked, “and whose inscription?”

21“Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.”

22And when they heard this, they were amazed. So they left Him and went away. 23That same day the Sadducees, who say there is no resurrection, came to Jesus and questioned Him.

Cross References

	Reference	Text (BSB)
1	Romans 13:7	Pay everyone what you owe him: taxes to whom taxes are due, revenue to whom revenue is due, respect to whom respect is due, honor to whom honor is due.
2	Proverbs 24:21	My son, fear the LORD and the king, and do not associate with the rebellious.
3	Acts 4:19	But Peter and John replied, “Judge for yourselves whether it is right in God’s sight to listen to you rather than God.
4	Matthew 22:37	Jesus declared, “‘Love the Lord your God with all your heart and with all your soul and with all your mind.’
5	Malachi 1:6–8	“A son honors his father, and a servant his master. But if I am a father, where is My honor? And if I am a master, where is your fear of Me?” says the LORD of Hosts to you priests who despise My name. “But you ask, ‘How have we despised Your name?’ By presenting defiled food on My altar. But you ask, ‘How have we defiled You ?’ By saying that the table of the LORD is contemptible. When you offer blind animals for sacrifice, is it not wrong? And when you present the lame and sick ones, is it not wrong? Try offering them to your governor! Would he be pleased with you or show you favor?” asks the LORD of Hosts.
6	1 Peter 2:13–17	Submit yourselves for the Lord’s sake to every human institution, whether to the king as the supreme authority, or to governors as those sent by him to punish those who do wrong and to praise those who do right. For it is God’s will that by doing good you should silence the ignorance of foolish men. Live in freedom, but do not use your freedom as a cover-up for evil; live as servants of God. Treat everyone with high regard: Love the brotherhood of believers, fear God, honor the king.
7	Daniel 6:20–23	When he reached the den, he cried out in a voice of anguish, “O Daniel, servant of the living God, has your God, whom you serve continually, been able to deliver you from the lions?” Then Daniel replied, “O king, may you live forever! My God sent His angel and shut the mouths of the lions. They have not hurt me, for I was found innocent in His sight, and I have done no wrong against you, O king.” The king was overjoyed and gave orders to lift Daniel out of the den, and when Daniel was lifted out of the den, no wounds whatsoever were found on him, because he had trusted in his God.
8	Luke 23:2	And they began to accuse Him, saying, “We found this man subverting our nation, forbidding payment of taxes to Caesar, and proclaiming Himself to be Christ, a King.”
9	Acts 5:29	But Peter and the other apostles replied, “We must obey God rather than men.
10	Matthew 4:10	“Away from Me, Satan!” Jesus declared. “For it is written: ‘Worship the Lord your God and serve Him only.’ ”

Matthew 22:21 Summary

This verse means that we have a responsibility to obey the laws of the land and pay our taxes, just like Jesus taught. At the same time, we must remember that our ultimate loyalty belongs to God, and we should prioritize our relationship with Him above all else (Matthew 22:37-38). We can apply this teaching in our daily lives by being faithful in our responsibilities to the government while also living according to God's commands, as seen in Micah 6:8. By doing so, we can demonstrate our love for God and our commitment to following Him.

Frequently Asked Questions

What did Jesus mean by 'Give to Caesar what is Caesar's, and to God what is God's'?

Jesus was teaching that we have a responsibility to obey the laws of the land, as seen in Romans 13:1-7, while also giving our ultimate allegiance to God, as seen in Matthew 22:37-38.

Is Jesus promoting a separation of church and state?

While Jesus' statement may seem to imply a separation of church and state, it is more accurately understood as a call to prioritize our loyalty to God above all else, as seen in Acts 5:29, while still being good citizens and obeying the laws of the land.

How can we apply Jesus' teaching in our daily lives?

We can apply Jesus' teaching by being faithful in our responsibilities to the government, such as paying taxes and obeying laws, while also prioritizing our relationship with God and living according to His commands, as seen in Micah 6:8.

Does this verse imply that Christians should not be involved in politics?

No, this verse does not imply that Christians should not be involved in politics, but rather that we should be mindful of our ultimate allegiance to God and ensure that our involvement in politics is guided by biblical principles, as seen in Proverbs 29:2.

Reflection Questions

What are some ways in which I can 'give to Caesar what is Caesar's' in my daily life, and how can I ensure that I am not compromising my faith in the process?
In what ways can I 'give to God what is God's', and how can I prioritize my relationship with Him above all else?
How can I balance my responsibilities to the government with my loyalty to God, and what are some potential conflicts that I may face in this area?
What are some biblical principles that can guide my involvement in politics and civic engagement, and how can I apply these principles in a way that honors God?

Gill's Exposition on Matthew 22:21

They say unto him, Caesar's,.... Either Augustus Caesar's; for there was a coin of that emperor's, as Dr.

Jamieson-Fausset-Brown on Matthew 22:21

Then went the Pharisees, and took counsel how they might entangle him in his talk. For the exposition, see the notes at Mark 12:13-34.

Matthew Poole's Commentary on Matthew 22:21

See Poole on "".

Trapp's Commentary on Matthew 22:21

21 They say unto him, Caesar’ s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’ s; and unto God the things that are God’ s. Ver. 21. Render therefore unto Caesar] Not give, but render; as who should say, Ye give him but what belongs to him; ye do him but right, ye help him but to his own, and that which he may justly require of you, In reddendo hostimentum patrocinii et defensionis, in lieu of his care toward you. And unto God the things that are God’ s] The Greek article is twice repeated, when he speaks of God more than when of Caesar; to show, saith one, that our special care should be, τατουθεουτωθεω, to give God his due. For if Caesar will take to himself God’ s part, by commanding that which is sinful, to pay him such a tribute, Non est tributum Caesaris, sed servitium diaboli, saith Chrysostom, it is not a paying of tribute to Caesar, but a doing service to the devil. Cur non et animam nostrum Dei imaginem soli Deo consignemus, saith one. Let God only have our soul, since it bears his image. That was a witless and wicked speech of him, that said, that he had two souls in one body, the one for God, if he pleased, the other for any one else that would. But that was a gallant speech of the Prince of Condee, who being taken prisoner by Charles IX of France, and put to his choice whether he would go to mass or be put to death, or suffer perpetual imprisonment? Ut eligeret ex his tribus unum vel missam, vel mortem, vel perpetuum carcerem, &c. (Hist. Gall.) The former, said he, by God’ s grace, I will never do. And for the two latter, let the king do with me what he pleaseth. God, I hope, will turn all to the best.

Ellicott's Commentary on Matthew 22:21

(21) Render therefore unto Cæsar.—As far as the immediate question was concerned, this was of course an answer in the affirmative. It recognised the principle that the acceptance of the emperor’s coinage was an admission of his de facto sovereignty. But the words that followed raised the discussion into a higher region, and asserted implicitly that that admission did not interfere with the true spiritual freedom of the people, or with their religious duties. They might still “render to God the things that were His”—i.e. (1), the tithes, tribute, offerings which belonged to the polity and worship that were the appointed witnesses of His sovereignty, and (2) the faith, love, and obedience which were due to Him from every Israelite. The principle which the words involved was obviously wider in its range than the particular occasion to which it was thus applied. In all questions of real or seeming collision between secular authority and spiritual freedom, the former claims obedience as a de facto ordinance of God up to the limit where it encroaches on the rights of conscience, and prevents men from worshipping and serving Him. Loyal obedience in things in different on the part of the subject, a generous tolerance (such as the Roman empire at this time exercised towards the religion of Israel) on the part of the State, were the two correlative elements upon which social order and freedom depended. Questions might arise, as they have arisen in all ages of the Church, as to whether the limit has, or has not, been transgressed in tins or that instance, and for these the principle does not, and in the nature of things could not, provide a direct answer. What it does prescribe is that all such questions should be approached in the temper which seeks to reconcile the two obligations, not in that which exaggerates and perpetuates their antagonism. Least of all does it sanction the identification of the claims of this or that form of ecclesiastical polity with the “things that are God’s.”

Adam Clarke's Commentary on Matthew 22:21

Verse 21. They say unto him, Caesars.] The image was the head of the emperor; the superscription, his titles. JULIUS CAESAR was the first who caused his image to be struck on the Roman coin. Tiberius was emperor at this time. Render therefore unto Caesar] The conclusion is drawn from their own premises. You acknowledge this to be Caesar's coin; this coin is current, in your land; the currency of this coin shows the country to be under the Roman government; and your acknowledgment that it is Caesar's proves you have submitted. Don't therefore be unjust; but render to Caesar the things which you acknowledge to be his; at the same time, be not impious, but render unto God the thing's which belong to God. This answer is full of consummate wisdom. It establishes the limits, regulates the rights, and distinguishes the jurisdiction of the two empires of heaven and earth. The image of princes stamped on their coin denotes that temporal things belong all to their government. The image of God stamped on the soul denotes that all its faculties and powers belong to the Most High, and should be employed in his service. But while the earth is agitated and distracted with the question of political rights and wrongs, the reader will naturally ask, What does a man owe to Caesar? - to the civil government under which he lives? Our Lord has answered the question - That which IS Caesar's. But what is it that is Caesar's? 1. Honour. 2. Obedience. And 3. Tribute. 1. The civil government under which a man lives, and by which he is protected, demands his honour and reverence. 2. The laws which are made for the suppression of evil doers, and the maintenance of good order, which are calculated to promote the benefit of the whole, and the comfort of the individual should be religiously obeyed. 3. The government that charges itself with the support and defence of the whole, should have its unavoidable expenses, however great, repaid by the people, in whose behalf they are incurred; therefore we should pay tribute. But remember, if Caesar should intrude into the things of God, coin a new creed, or broach a new Gospel, and affect to rule the conscience, while he rules the state, in these things Caesar is not to be obeyed; he is taking the things of God, and he must not get them. Give not therefore God's things to Caesar, and give not Caesar's things to God. That which belongs to the commonwealth should, on no account whatever, be devoted to religious uses; and let no man think he has pleased God, by giving that to charitable or sacred uses which he has purloined from the state. The tribute of half a shekel, which the law, (Exodus 30:13-14,) required every person above twenty years of age to pay to the temple, was, after the destruction of the temple, in the time of Vespasian, paid into the emperor's exchequer. This sum, Melanethon supposes, amounted annually to THREE TONS OF GOLD.

Cambridge Bible on Matthew 22:21

21. Render therefore unto Cesar the things which are Cesar’s] The Jewish doctors laid down the principle that “He is king whose coin passes current.” St Paul expands this principle, which underlies our Lord’s answer (Romans 13:1 foll. Cp. also 1 Peter 2:13-17). Render = “pay back as due.” and unto God the things that are God’s] The claim of the kingdom of Heaven is equally cogent. As the subjects and “husbandmen” of God, the Jews owe Him service and fruit. Neither in regard to Cæsar nor to God do the facts of the case leave any doubt as to what is due, and to whom, nor does obedience to the one of necessity clash with obedience to the other.

Whedon's Commentary on Matthew 22:21

21. They say unto him, Cesar’s — And thus they acknowledge that Cesar’s superiority is peacefully submitted to in the quiet of society and the commercial exchanges.

Sermons on Matthew 22:21

	Sermon	Description
	(1 Peter - Part 24): Venerate All God's Creation by A.W. Tozer	In this sermon, the speaker focuses on the verse from Peter, chapter 2, verse 17: "Honor all men, love the brotherhood, fear God, honor the king." The speaker emphasizes the import
	Voices From Hell Speaking to America - Part 1 by Alan Cairns	This sermon emphasizes the importance of discerning between different sins and understanding that while all sin is damnable, not all sin is equal. It encourages believers to engage
	Open Air Meeting - Part 2 by Billy Sunday	This sermon addresses the presence of bootleggers, moonshiners, and moral decay in society, emphasizing the importance of upholding moral values and the role of faith in God and Je
	(Basics) 48. Giving Everything to God by Zac Poonen	In this sermon, the speaker emphasizes the importance of being righteous and faithful in money matters. He encourages the audience to give back what is rightfully owed to others, i
	(Basics) 47. Give Back What Belongs to Others by Zac Poonen	In this sermon, the preacher focuses on the dangers of the love of money and material possessions. He references the story of Zacchaeus, who repented and decided to return four tim
	(Genesis) Genesis 14:18-24 by J. Vernon McGee	In this sermon, the preacher discusses the encounter between Abraham and Melchizedek, the king of Salem and priest of the Most High God. Abraham refuses to accept any material poss
	Matthew 20-22 by Chuck Smith	This sermon covers various events in Matthew chapters 20 to 22, including Jesus' parables, teachings, and interactions with religious leaders. It highlights the importance of beari