Luke 20:22
Luke 20:22 in Multiple Translations
Is it lawful for us to pay taxes to Caesar or not?”
Is it lawful for us to give tribute unto Cæsar, or no?
Is it lawful for us to give tribute unto Cæsar, or not?
Is it right for us to make payment of taxes to Caesar or not?
So should we pay taxes to Caesar or not?”
Is it lawfull for vs to giue Cesar tribute or no?
Is it lawful to us to give tribute to Caesar or not?'
Is it lawful for us to pay taxes to Caesar, or not?”
Is it lawful for us to give tribute to Cesar, or not?
Is it lawful for us to give tribute to Caesar, or no?
So tell us what you think about this matter: Is it right that we pay taxes to the Roman government [MTY], or not?”
Berean Amplified Bible — Luke 20:22
BAB
Word Study
Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.
Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.
Luke 20:22 Interlinear (Deep Study)
BIB
GRK
εξεστιν
ημιν
καισαρι
φορον
δουναι
η
ου
εξεστιν
exesti, exon
G1832
be permitted
Verb-PAI-3S
ημιν
egō
G1473
I/we
Pron-1DP
καισαρι
Kaisar
G2541
Caesar
Noun-DSM
φορον
phoros
G5411
tax
Noun-ASM
δουναι
didōmi
G1325
to give
Verb-2AAN
η
ē
G2228
or
Particle
ου
ou
G3756
no
Particle-N
Greek Word Study
Select any word above to explore its original meaning, root, and usage across Scripture.
Use ← → arrow keys to navigate between words.
Greek Word Reference — Luke 20:22
εξεστιν
exesti, exon
G1832
"be permitted"
Verb-PAI-3S
To be permitted or lawful, as in Mark 2:24 and Acts 8:37, where certain actions are allowed. It can also mean to be right or just, as in Matthew 12:2 and 1 Corinthians 10:23.
Definition: ἔξ-εστι (εἰμί), impers. verb., it is permitted, lawful: Mrk.2:24, Act.8:37 (R, mg.), 1Co.10:23; with inf., Mat.12:2, 10 12 14:4 15:26 19:3 22:17 27:6, Mrk.3:4 12:14, Luk.6:2, 9 14:3, Jhn.5:10; before accusative, Mrk.2:26, Luk.6:4 20:22; with dative of person(s) and inf., Mat.20:15, Mrk.6:18 10:2, Jhn.18:31, Act.16:21 21:37 22:25 (inf. understood), 1Co.6:12; ἐξόν (sc. ἐστί), Act.2:29, 2Co.12:4; ἐξὸν ἦν, Mat.12:4.† (AS)
Usage: Occurs in 29 NT verses. KJV: be lawful, let, X may(-est) See also: 1 Corinthians 6:12; Mark 2:24; Matthew 27:6.
ημιν
egō
G1473
"I/we"
Pron-1DP
This is a pronoun meaning I or me, used by the speaker to refer to themselves. It is often used in the Bible to emphasize the speaker's identity.
Definition: ἐγώ, genitive, etc., ἐμοῦ, ἐμοί, ἐμέ (enclitic μου, μοι, με), pl. ἡμεῖς, -ῶν, -ῖν, -ᾶς, of person(s) pron. I. __(a) The nom. is usually emphatic, when expressed as subjc, as in Mat.3:11, Mrk.1:8, Luk.3:16, al. But often there is no apparent emphasis, as Mat.10:16, Jhn.10:17; ἰδοὺ ἐ. (= Heb. הִנֵּנִי, cf. 1Ki.3:8), Act.9:10; ἐ. (like Heb. אֲנִי), I am, Jhn.1:23 (LXX), Act.7:32 (LXX). __(b) The enclitic forms (see supr.) are used with nouns, adjectives, verbs, adverbs, where there is no emphasis: ἐν τ. πατρί μου, Jhn.14:20; μου τ. λόγους, Mat.7:24; ὀπίσω μου, Mat.3:11; ἰσχυρότερός μου, ib.; λέγει μοι, Rev.5:5; also with the prep. πρός, as Mrk.9:19, al. The full forms (ἐμοῦ, etc.) are used with the other prepositions, as δι᾽ ἐμοῦ, ἐν ἐμοί, εἰς ἐμέ, etc., also for emphasis, as Luk.10:16, Jhn.7:23, Mrk.14:7, al. __(with) The genitive μου and ἡμῶν are often used for the poss. pronouns ἐμός, ἡμέτερος: τ. λαόν μου, Mat.2:6; μου τῂ ἀπιστιᾳ, Mrk.9:24. __(d) τί ἐμοὶ καὶ σοί ( = Heb. מַה־לִי וָלָךְ, Jdg.11:12, al.), i.e. what have we in common: Mat.8:29, Mrk.1:24, 5:7, Luk.8:28, Jhn.2:4; τί γάρ μοι, 1Co.5:2. __(e) The interchange of ἐγώ and ἡμεῖς, common in π., appears in Pauline Epp. (see M, Pr., 86f., M, Th., 131f.). __(f) κἀγώ (= καὶ ἐγώ), and I, even I, I also: Mat.2:8, Luk.2:48, Jhn.6:56, Rom.3:7, 1Co.7:40, al.; κἀγώ . . . καί, both . . . and, Jhn.7:28. (AS)
Usage: Occurs in 1872 NT verses. KJV: I, me See also: 1 Corinthians 1:2; 1 Corinthians 16:24; 1 Peter 1:3.
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.
φορον
phoros
G5411
"tax"
Noun-ASM
A tax or tribute paid by a subject nation, like the one mentioned in Luke 20:22 and Romans 13:7. This word refers to a payment made to a ruling authority. It is used to describe the tax system.
Definition: φόρος, .-ου, ὁ (φέρω), [in LXX chiefly for מַס, also for מִדָּה, etc. ;] tribute paid by a subject nation (cf. 1Ma.10:33): φ. δοῦναι (1Ma.8:4 1Mac 8:7), Luk.20:22 23:2; ἀποδοῦναι, Rom.13:7; τελεῖν, Rom.13:6 (Hdt., al.).† SYN.: κῆνσος, τέλος (which see) (AS)
Usage: Occurs in 4 NT verses. KJV: tribute See also: Luke 20:22; Romans 13:6; Romans 13:7.
δουναι
didōmi
G1325
"to give"
Verb-2AAN
To give, as seen in Matthew 4:9 and John 1:12, means to bestow or grant something to someone, often with a sense of generosity or sacrifice, like God giving his only son in John 3:16
Definition: δίδωμι, [in LXX chiefly for נָתַן (53 words in all) ;] to give—in various senses, accusative to context—bestow, grant, supply, deliver, commit, yield: absol., Act.20:35; with accusative of thing(s) and dative of person(s), Mat.4:9 5:31, Jhn.1:12, al. mult.; with dative of person(s), before ἐκ, Mat.25:8; id. with genitive part.. Rev.2:17; with accusative of person(s), Jhn.3:16, Rev.20:13, al.; δεξιάς, Gal.2:9; φίλημα, Luk.7:45; γνῶσιν, Luk.1:77; κρίσιν, Jhn.5:22; of seed yielding fruit, Mrk.4:7, 8; ἐργασίαν (Deiss., LAE, 117f.), Luk.12:58; with inf. fin., Mat.27:34, Mrk.5:43, Luk.8:55, Jhn.6:52, al.; with dative of person(s) and inf., Luk.1:74, al.; with accusative and inf., Act.2:27, Rev.3:9; with dupl. accusative, Mat.20:28, Mrk.10:45, Eph.1:22 4:11, 2Th.3:9, 1Ti.2:6, al.; ἑαυτὸν δ. εἰς (Polyb., al.), Act.19:31; with dative of person(s), before κατά (MM, Exp., xi), Rev.2:28 (LXX); δ. ἵνα, Rev.3:9; δέδωκα ἐνώπιόν σου θύραν ἀνεῳγμένην, Rev.3:8. SYN.: δωρέομαι. (AS)
Usage: Occurs in 380 NT verses. KJV: adventure, bestow, bring forth, commit, deliver (up), give, grant, hinder, make, minister, number, offer, have power, put, receive, set, shew, smite (+ with the hand), strike (+ with the palm of the hand), suffer, take, utter, yield See also: 1 Corinthians 1:4; Galatians 1:4; 1 Peter 1:21.
η
ē
G2228
"or"
Particle
Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.
Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)
Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.
ου
ou
G3756
"no"
Particle-N
This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.
Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)
Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.
Study Notes — Luke 20:22
Show Verse Quote Highlights
- Context
- Cross References
- Luke 20:22 Summary
- Frequently Asked Questions
- Reflection Questions
- Gill's Exposition on Luke 20:22
- Jamieson-Fausset-Brown on Luke 20:22
- Matthew Poole's Commentary on Luke 20:22
- Ellicott's Commentary on Luke 20:22
- Adam Clarke's Commentary on Luke 20:22
- Cambridge Bible on Luke 20:22
- Sermons on Luke 20:22
Context — Paying Taxes to Caesar
20So they watched Him closely and sent spies who pretended to be sincere. They were hoping to catch Him in His words in order to hand Him over to the rule and authority of the governor.
21“Teacher,” they inquired, “we know that You speak and teach correctly. You show no partiality but teach the way of God in accordance with the truth.
22Is it lawful for us to pay taxes to Caesar or not?”
23But Jesus saw through their duplicity and said to them, 24“Show Me a denarius. Whose image and inscription are on it?” “Caesar’s,” they answered.Cross References
| Reference | Text (BSB) | |
|---|---|---|
| 1 | Nehemiah 9:37 | Its abundant harvest goes to the kings You have set over us because of our sins. And they rule over our bodies and our livestock as they please. We are in great distress. |
| 2 | Mark 12:14–17 | “Teacher,” they said, “we know that You are honest and seek favor from no one. Indeed, You are impartial and teach the way of God in accordance with the truth. Is it lawful to pay taxes to Caesar or not? Should we pay them or not?” But Jesus saw through their hypocrisy and said, “Why are you testing Me? Bring Me a denarius to inspect.” So they brought it, and He asked them, “Whose image is this? And whose inscription?” “Caesar’s,” they answered. Then Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” And they marveled at Him. |
| 3 | Acts 5:37 | After him, Judas the Galilean appeared in the days of the census and drew away people after him. He too perished, and all his followers were scattered. |
| 4 | Matthew 22:17–21 | So tell us what You think: Is it lawful to pay taxes to Caesar or not?” But Jesus knew their evil intent and said, “You hypocrites, why are you testing Me? Show Me the coin used for the tax.” And they brought Him a denarius. “Whose image is this,” He asked, “and whose inscription?” “Caesar’s,” they answered. So Jesus told them, “Give to Caesar what is Caesar’s, and to God what is God’s.” |
| 5 | Nehemiah 5:4 | Still others were saying, “We have borrowed money to pay the king’s tax on our fields and vineyards. |
| 6 | Ezra 4:19–22 | I issued a decree, and a search was conducted. It was discovered that this city has revolted against kings from ancient times, engaging in rebellion and sedition. And mighty kings have ruled over Jerusalem and exercised authority over the whole region west of the Euphrates; and tribute, duty, and toll were paid to them. Now, therefore, issue an order for these men to stop, so that this city will not be rebuilt until I so order. See that you do not neglect this matter. Why allow this threat to increase and the royal interests to suffer? |
| 7 | Deuteronomy 17:15 | you are to appoint over yourselves the king whom the LORD your God shall choose. Appoint a king from among your brothers; you are not to set over yourselves a foreigner who is not one of your brothers. |
| 8 | Ezra 9:7 | From the days of our fathers to this day, our guilt has been great. Because of our iniquities, we and our kings and priests have been delivered into the hands of the kings of the earth and put to the sword and captivity, to pillage and humiliation, as we are this day. |
| 9 | Ezra 4:13 | Let it now be known to the king that if that city is rebuilt and its walls are restored, they will not pay tribute, duty, or toll, and the royal treasury will suffer. |
| 10 | Matthew 17:25 | “Yes,” he answered. When Peter entered the house, Jesus preempted him. “What do you think, Simon?” He asked. “From whom do the kings of the earth collect customs and taxes: from their own sons, or from others?” |
Luke 20:22 Summary
The verse Luke 20:22 asks if it is lawful to pay taxes to the government. In simple terms, Jesus is being asked if it is right to give money to the Roman authorities who ruled over the Jewish people. This question was a test, but it helps us understand that, as Christians, we should obey the laws of the land and respect those in authority, as seen in Romans 13:1-7. By doing so, we can show that our ultimate allegiance is to God, while also being good citizens, just like Jesus taught (Matthew 22:21).
Frequently Asked Questions
What was the motive behind the question asked in Luke 20:22?
The question was asked by spies who pretended to be sincere, hoping to catch Jesus in His words and hand Him over to the authorities, as seen in Luke 20:20-21. Their intention was not to genuinely seek wisdom, but to trap Jesus.
Is paying taxes to the government a biblical concept?
The Bible teaches that we should submit to the governing authorities and pay taxes, as seen in Romans 13:1-7 and Matthew 22:15-22. Jesus' response to the question in Luke 20:22 would later clarify this concept.
Why did the Pharisees and Herodians ask Jesus about paying taxes to Caesar?
They asked this question to test Jesus, trying to determine if He would side with the Roman authorities or the Jewish people, as they were looking for a reason to accuse Him, as mentioned in Luke 20:20.
How does this verse relate to our lives today?
This verse reminds us that, as Christians, we are called to be good citizens and obey the laws of the land, as seen in 1 Peter 2:13-17, while also being mindful of our ultimate allegiance to God, as stated in Acts 5:29.
Reflection Questions
- What are some ways we try to 'test' God or others, and how can we instead seek genuine wisdom and understanding?
- How can we, like Jesus, see through duplicity and respond with wisdom and discernment in our own lives?
- In what ways do we struggle with submitting to authority, and how can we learn to trust God's sovereignty in these situations?
- What does it mean to 'render to Caesar what is Caesar's' in our everyday lives, and how can we apply this principle in a way that honors God?
Gill's Exposition on Luke 20:22
Is it lawful for us to give tribute unto Caesar, or no?] The Syriac and Persic versions here, as in the other evangelists, render it, "head money".
Jamieson-Fausset-Brown on Luke 20:22
And they watched him, and sent forth spies, which should feign themselves just men, that they might take hold of his words, that so they might deliver him unto the power and authority of the governor.
Matthew Poole's Commentary on Luke 20:22
See Poole on ""
Ellicott's Commentary on Luke 20:22
(20-26) And they watched him.—See Notes on Matthew 22:15-22 and Mark 12:13-17. And sent forth spies.—The noun is, again, one of St. Luke’s characteristic words not used by any other New Testament writer. It expresses rather the act of those who lie in ambush, than that of “spies” in the strict sense of the words. St. Luke is, on the one hand, less definite as to the parties to the conspiracy than the other Gospels, and on the other hand more explicit as to its aim. They wanted materials for an accusation before Pilate, as well as for one before the Sanhedrin. On the omission of the name of the Herodians, see Note on Luke 6:11. Power and authority.—We have again the characteristic combination of the two substantives. (See Note on Luke 12:11.)
Adam Clarke's Commentary on Luke 20:22
Verse 22. Is it lawful for us to give tribute unto Caesar] See this insidious but important question considered at large on Matthew 22:16-22.
Cambridge Bible on Luke 20:22
22. is it lawful for us to give tribute unto Cesar, or no?] The question was devised with so superlative a craft that it seemed impossible for our Lord to escape. If He said ‘It is lawful,’ the Pharisees hoped at once to undermine His popularity with the multitude. If He said ‘It is not lawful’ (Deuteronomy 17:15), the Herodians could at once hand Him over, as a traitor, to the secular power. For ‘tribute’ each Evangelist uses a different word—epikephalaion, ‘poll-tax’ (Mark in D); the Latin kenson ‘census’ (Matt.); and the classical phoron here and Luke 23:2. It was a capitation-tax, the legality of which was indignantly disputed by scrupulous legalists.craftiness] panourgian, a classical word only found in St Paul and St Luke, 2 Corinthians 4:2; 2 Corinthians 11:3, &c.
Sermons on Luke 20:22
| Sermon | Description | |
|---|---|---|
|
Caesar and Jesus by David Guzik | In this sermon, the preacher discusses the state of the Roman Empire before the birth of Jesus. The historian Will Durant is quoted, describing the Italian peninsula as worn out fr |
|
The Jewish Freedom Movement by Robert Wurtz II | Robert Wurtz II delves into the historical context of Jesus' time, exploring the presence and impact of the Zealots, a group known for their resistance against Roman rule. Simon th |
|
Homily 86 on Matthew by St. John Chrysostom | John Chrysostom preaches on the trial of Jesus before Pilate, highlighting the false accusations brought forward by the chief priests and elders, the governor's attempts to release |
|
Jesus Pays His and Peter's Temple Tax Matthew 17:24-27 by David Servant | David Servant delves into the story of the Temple tax, highlighting how Jesus, as the Son of the King of all creation, was exempt from paying a tax on a house that belonged to God, |