Life, as we all know, is a constant flow of choices. Do I eat something healthy or “reward” myself with something decadent? Do I get something done now that I don’t really want to do so I can enjoy myself later or do I procrastinate so that I can enjoy something now? Do I make that big purchase on credit and take the pain in payments later or do I start paying for it by saving now and avoid both the hassle and the interest of an installment plan? Do I focus on my career or my relationships? Do I prioritize work or worship? Do I spend my discretionary cash on something I might want or something I’m probably going to need? Do I schedule this event and have to miss another? Do I major in this course of study while realizing that I’m closing the door on another?
We all know that these questions barely scratch the surface of the kinds of decisions you make each day. We also know that there are times that we share big choices with people that we trust and seek their counsel on what we’re going to do. Of course, sometimes we get a little disgusted with those emotional vampires who are always asking us what they should do and then, never do anything we counsel them to do. In today’s text, there are some factions who are closer to those emotional vampires I’m talking about than those who are legitimately looking for some wisdom. Let’s listen to the text (again, the Pastor Johnny translation):
15) Then, the Pharisees went, conspiring together [about] how they could ensnare Him by means of conversation (lit. in the word). 16) And they sent their disciples to Him along with the Herodians, saying, “Teacher, we know that You are truthful and that You teach the way to God in truth, and You aren’t concerned about anyone because You don’t look at any person’s countenance with partiality [as in “lift up your face”]. 17) Tell us what You think: Is it acceptable to give the tribute to Caesar or not?”
Let’s stop there for a moment and ask a question. “Who are these guys?” The Pharisees we know. They’ve been looking for an excuse to ensnare Jesus for quite a while by the time Matthew unveils this account. But now, the Pharisees have broadened their circle of intrigue with someone called the Herodians. As far as we know from historical research, this faction wasn’t even particularly religious. Maybe they were big donors, secular Jews who had a lot of clout in the religious world? What we do know is that they were avid partisans of Herod Antipas. They perceived him as the rightful ruler in Judea, not Rome. And courtesy of the Jewish historian, Josephus, we know that they were strident opponents of the tributum capitis (“head tax”). Of course, some things never change in politics. Josephus also tells us that their opposition to the “head tax” was “…done in pretence [sic], indeed, for the public welfare, but in reality from the hopes of gain in themselves.” [Wars of the Jews, Book II, Chapter 8]
So, we have some really tricky politicians joining with some fanatical religious leaders and conspiring to ensnare Jesus. The Greek word, παγιδεύσωσιν, pronounced “pah-gee-THEHF-soh-seen” or “pah-gih-DOO-soh-sihn,” is an ancient hunting term and likely refers to a net stretched between trees or bushes to ensnare birds or the classic rope trap that activates when tripped. Either way, it would have been difficult to see until the victim was already entrapped. Fortunately, Jesus was onto them. He not only perceived their plan, but instead of using the verb for “testing” that is trying to identify quality (as in “to assay,” δοκιμάζω) as with metal ore, in verse 18, He used the verb used to identify what is bad (in the sense of tempting or enticing, πειράζετε).
Jesus brilliantly answers their question, cleverly designed to entrap Him between the Romans and the Jewish people who resented the tribute. He could either proclaim Judea as a duty free zone on religious principles and incur the wrath of the Romans or come out as pro-tribute and have the general populace of the Jews turn against Him. Instead, He offers an object lesson that kept him from taking either side in an either/or, us versus them. He calls for the coin used in paying the tribute to Caesar. Let’s read it together:
18) But Jesus knew their evil intent and said, “Why are you testing me [with an implied desire to cause failure], hypocrites? 19) Show me the coin [used] for the tribute.” So they brought a denarius to Him. 20) And He said to them, “Whose icon and inscription [is this]?” 21) And they were saying, “[that of Caesar]. Then, He said to them, “Pay off, then, to Caesar the things that belong to Caesar, but to God the things that belong to God.” 22) And hearing [this], they were amazed, and taking leave of Him, they went away.
Why does Jesus call for that coin? Did you know that the coin Jesus requested could not have been offered in the Jerusalem temple? A coin with Caesar’s image on it (particularly later when referred to as “the divine Caesar”) would have been offensive to God. But when you wanted to give it in the temple, you had to change it to a temple shekel without the emperor’s image on it. In fact, we don’t see any human’s image on them, do we? This is the reason that there were moneychangers in the temple. Just as an international traveler in the modern world looks for those little currency exchange kiosks in a foreign country in order to get the local money, the pilgrims to the temple would go to the moneychangers to trade their imperial coinage for sacred coinage. Of course, when Jesus overturned their tables in that other account, it implied that they were probably cheating the pilgrims with a bogus exchange rate.
You see the reason Jesus asked for the coin was to emphasize that just proclaimed a dual responsibility to state and faith. Long before the U.S. constitution, there is a type of separation of church and state that is advocated here. Faith and society are two overlapping kingdoms if you will and believers, followers of Christ, have to be responsible citizens in both the kingdom of this world and the Kingdom of Heaven. In short, Jesus said that believers cannot escape responsibility anywhere by appealing to some detail of faith. If we want to be faithful followers of Jesus, we have to be responsible citizens, employees, and students, as well as church members.
The Jews should have understood this. After all, it’s very similar to what they were commanded in II Chronicles 19:11 (again, using Pastor Johnny’s translation):
“And, see for yourself [“behold”], Amariah, the chief priest is above you for every matter [deed, word, thing] of Yahweh’s and Zebediah, the son of Ishmael, makes known [reveals] to the House of Judah every matter [deed, word, thing] of the king, and the Levites shall be rulers in your presence [in front of you]. Be strong and accomplish [or support and accomplish] and Yahweh shall continue to be with the[those who are] good.”
Of course, at this point, you’re wondering what this has to do with you. None of us are claiming that our faith keeps us from paying our taxes. We recognize that we have, at least, that minimal responsibility to fund our government. But today, I want to suggest that Jesus’ object lesson tells us more than what to do about taxes. In fact, I want to suggest that Jesus’ object lesson tells us more than what to do with regard to our government.
Notice that Jesus not only tells His listeners to pay off their obligations to the state, but to also pay their obligations to God. What would such lists look like? We know what it looks like to be a good citizen: 1) Pay your taxes (honestly), 2) Be informed, 3) Speak out with regard to issues, 4) Write to your representatives, and 5) Vote. If you’re not striving to do these things, all the fireworks in the world aren’t going to make a difference in your life. We need to seek God’s will in our role as citizens, as well as seeking God’s will in the rest of our lives.
But what’s the other side of this proposition? I believe it would look like this: 1) Give tithes and offerings, 2) Study the Word, 3) Share whatever you’re experiencing (joy, grief, growth, insight), 4)Pray (for yourself and others), and 5) Be involved (through attendance, praise, planning, and effort). So, let’s examine each of these five briefly.
First, if you’re not giving from your initial earnings (that tithe or 10%) and you’re not generously giving, what values are you prioritizing? Are you using God’s money for comfort, convenience, entertainment, or expedience? Are you putting a higher value on the now than on the forever? Are you expecting God’s church to function on the gifts of others so that we become a spiritual welfare state or are you investing in God’s church toward building a future? I love that old saying from the Quaker who said that Americans tend to want everything because we value things too little—implying that what we have is valued so little that we no longer know what is truly valuable and what is not. As Ralph Waldo Emerson said in the 19th century, “Things are in the saddle and ride mankind.”
Second, if you’re not reading the Bible, what wisdom are you prioritizing? Sure, you have to study for school and work. Sure, you need to read newspapers, websites, and magazines to keep informed. But where are your priorities when you only read the Bible at church? How do you expect to gain spiritual wisdom when you’re totally focused on the “here and now?” Learn to pay attention to repeated words, to look for structures, and to write down what you’re getting out of your reading.
Third, if you’re not sharing your experiences in the Lord—the good times and bad times you’re facing, the challenges you’re overcoming and still working on, the dreams and hopes for which you’re praying and working, the great gift of salvation for those who don’t know Jesus, and the excitement of worship and service for those who are not involved in our church, what are you really excited about? Is that new movie, that sports event, that investment, that purchase, or that relationship more important than what God is doing in your life?
Fourth, if you’re not learning to pray—praying for yourself, praying for each other, praying for your family, praying for your colleagues and friends, praying for our church, praying for our country, praying short prayers on the spur of the moment, and learning to pray using the Scriptures—then I have to ask if you really believe in the power of prayer. Or, is prayer merely that fire alarm you never thought you’d have to push or pull? Is it something you’re holding in reserve for emergencies?
In that case, let me remind you of one of the most powerful opening scenes in modern cinema (I make my Ethics in Games and Cinema students write on this scene every quarter.). I mean the opening scene of The Godfather. In the scene, we meet Bonasera, don’t you love an undertaker named “Good Evening!” since it sounds almost like you’re sending the client to bed instead of to the grave? Bonasera shows up on the day of the Don’s daughter’s wedding, a day when it was traditional not to deny any reasonable request. But the godfather is offended. [Pardon my familiar impression of Brando.]
I understand. You found paradise in America, had a good trade, made a good living. The police protected you; and there were courts of law. And you didn't need a friend of me. But uh, now you come to me and you say -- "Don Corleone give me justice." -- But you don't ask with respect. You don't offer friendship. You don't even think to call me Godfather. Instead, you come into my house on the day my daughter is to be married, and you uh ask me to do murder, for money.
I remember thinking the first time I saw that scene that the movie was well-named. The Don, in a microcosmic way, exercised “god-like” powers. People came to the don whenever they were in trouble or needed something that they couldn’t get or do for themselves. But the don wanted there to be a relationship! He was offended that Bonasera would ask for a favor without having a relationship, without being a friend. Yet, isn’t that precisely the way most people act toward God? We don’t talk to God or share with God except when we need something. That’s not giving to God what already belongs to God.
Fifth, and it follows on the heels of the last observation, if you’re not involved with God’s people, if you don’t get involved with the church, and if you don’t get involved in ministry, where are your priorities with regard to time? Are you really giving to God the portions of your schedule that belong to God? Certainly, all of our lives belong to God as all of our money, possessions, and minds belong to God. Yet, how do we demonstrate this? Are we trying to embezzle portions of our lives back from God’s benevolent providence? It seems like we are.
But today is the Fourth of July. All over our country, people are remembering that this is a country founded upon principles of freedom. We celebrate opportunity and we celebrate the memories of those who paid the price to earn and keep that freedom. But there is a heresy abroad in our land. That heresy says that Christians do not have the same rights as anyone else. Gay rights activists and environmental activists can hand out brochures, interview for surveys, or ask for donations on any street in the U.S., but you saw last week how believers were not allowed to hand out English and Arabic Gospels of John on Dearborn, Michigan streets. [I have since found out that some evangelical organizations took booths inside the Muslim Fair and passed out tracts from those booths, but the actions we saw on film were disproportional to the “crime.”] You’ve seen how any scientist who advocates intelligent design in any form—even God-directed evolution—is ostracized from the academic community. You’ve seen how, in the space of less than 10 years, profanity has become a primary accent mark in the dialogue in film as well as in the movies. Whatever happened to the old idea of local moral consensus? How about the amount of government funds spent on abortions? What about the anti-discrimination rulings and legislation that protects people who choose to live a sinful lifestyle but, at the same time, are used to discriminate against people who want to share their faith at work?
The late novelist and near-martyr to the Soviet regime, Aleksandr Solzhenitsyn, cautioned in his Warning to the West (p. 53), “As a Russian proverb says, ‘When it happens to you, you’ll know it’s true.’ But do we really have to wait for the moment when the knife is at our throat?” He said that to insist that those of us who enjoy our freedom, participate in it, responsibly and to the fullest.
But if you’d rather hear the same kind of thing from another pastor, consider what Martin Luther warned us about: “Where there are no people who have been made wise through the Word and the laws, there bears, lions, goats, and dogs hold public office and head the economy.” (Weimar Edition of Luther’s Works, 25, 44)
If we really want to be God’s children, if we really want to please God, we need to take Jesus’ command seriously on both sides of this admonition. We need to be true to our responsibilities toward both our country and toward God.
