Matthew 22:21

ἀπόδοτε, the ordinary word for paying dues (Meyer), yet there is point in Chrysostom's remark: οὐ γάρ ἐστι τοῦτο δοῦναι, ἀλλʼ ἀποδοῦναι · καὶ τοῦτο καὶ ἀπὸ τῆς εἰκόνος, καὶ ἀπὸ τῆς ἐπιγραφῆς δείκνυται (H. lxx.). The image and inscription showed that giving (Matthew 22:17) tribute to Caesar was only giving back to him his own. This was an unanswerable argumentum ad hominem as addressed to men who had no scruple about using Caesar's coin for ordinary purposes, but of course it did not settle the question. The previous question might be raised, Had Caesar a right to coin money for Palestine, i.e., to rule over it? The coin showed that he was ruler de facto, but not necessarily de jure, unless on the doctrine that might is right. The really important point in Christ's answer is, not what is said but what is implied, viz., that national independence is not an ultimate good, nor the patriotism that fights for it an ultimate virtue. This doctrine Jesus held in common with the prophets. He virtually asserted it by distinguishing between the things of Caesar and the things of God. To have treated these as one, the latter category absorbing the former, would have been to say: The kingdom of God means the kingdom restored to Israel. By treating them as distinct Jesus said in effect: The kingdom of God is not of this world, it is possible to be a true citizen of the kingdom and yet quietly submit to the civil rule of a foreign potentate. This is the permanent didactic significance of the shrewd reply, safe and true (tutum et verum, Bengel), by which Jesus outwitted His crafty foes.