Render unto Washington?
Written by Mark Van Steenwyk : July 18, 2008
You know the story…Jesus is minding his own business, when suddenly the Pharisees try to entrap him with a silly question about taxes. Trying to ensnare Jesus to pick sides between the Romans–who the people hated–and the tax-avoiding Zealots–who the people loved–they ask Jesus “should we pay taxes?”
Jesus, clever God-man that he is, asks to see a coin. He asks “who is on this coin?”
“Caesar,” they reply.
“Well then,” says Jesus. “It must belong to him. So give to Caesar what is his (like taxes, voting, citizenship) but to God what is God’s (like worship, your heart, and 10% of your income).
That is they way that many–if not most–of us have heard this story unpacked. But let’s take a second look, shall we?
Later they sent some of the Pharisees and Herodians to Jesus to catch him in his words. They came to him and said, “Teacher, we know that you are a man of integrity. You aren’t swayed by others, because you pay no attention to who they are; but you teach the way of God in accordance with the truth. Is it right to pay the imperial tax to Caesar or not? Should we pay or shouldn’t we?”
But Jesus knew their hypocrisy. “Why are you trying to trap me?” he asked. “Bring me a denarius and let me look at it.” They brought the coin, and he asked them, “Whose image is this? And whose inscription?”
“Caesar’s,” they replied.
Then Jesus said to them, “Give back to Caesar what is Caesar’s and to God what is God’s.”
And they were amazed at him. (Mark 12:13-17)
Some Quick and Dirty Interpretation
Many interpreters of this passage assume that it is referring to two separate spheres of obligation. In our relationship with the State, we are to pay taxes (and by extension, to be good citizens); in our relationship to God, we are to offer our spiritual fidelity. This interpretation, it seems to me, is foreign to the text. You see, we come from a time and culture that has a separation of Church and State—a separation of religion from the political order. This sort of separation is a relatively recent innovation.
Richard Horsley asks: “…if Jesus’ questioners and listeners all assumed such a separation of Caesar and God into utterly separate spheres, then how could the question have possibly been part of a strategy to entrap Jesus?”
We must try to hear Jesus’ response through first century Jewish ears, if possible (which is ultimately impossible, but still worthy of an attempt). Remember, we are talking about Jews under the rule of Rome. There was no distinction in the minds of the Jews between the socio-political sphere and the religious sphere—Israel was a theocracy who was occupied by a foreign, pagan, world power.
And so, the Pharisees and Herodians, knowing well that it was indeed UNLAWFUL under Mosaic Law to pay taxes to Rome (especially with idolatrous coins that contained an image of the Emperor). At the same time, however, a refusal to pay taxes would have been understood to be an act of rebellion against Rome. In other words, they had created the perfect trap for this “Jesus.” This man had already upset the established socio-economic-religious order (read Mark 11, where Jesus comes into Jerusalem as a King (political), cleanses the temple (religious and economic), and then implies that his authority comes from heaven (religious). In other words: Jesus is holistic in his subversion!
And so, as a sort of “payback” the Pharisees (who were supposed to be the great spiritual leaders of the people) and Herodians (who were likely a faction that supported the Roman-supported Herodian political dynasty) join forces (even though these two factions should have been political enemies) to trap Jesus. In his response, Jesus avoids the trap by saying “give back to Caesar what is Caesar’s and to God what is God’s.”
While Jesus doesn’t exactly say “we shouldn’t pay taxes to Rome, since to do so would be idolatry,” but it is hard to imagine that the Pharisees and Herodians would have interpreted his words to mean that he supported the Roman government. Instead, it seems to me, given the context, he is saying: “let Caesar have his stupid money…but give to God his due.” Jesus is clearly and simply reasserting the Israelite principle that Caesar, or any other imperial ruler, has no claim on the Israelite people, since God is their actual king and master.
I’m not sure that this passage can at all be used to legimize taxes. As Ellul writes, “The mark on the coin is that of Caesar; it is the mark of his property. Therefore give Caesar this money; it is his. It is not a question of legitimizing taxes! It means that Caesar, having created money, is its master. That’s all. Let us not forget that money, for Jesus, is the domain of Mammon, a satanic domain.”
Making the point even stronger, Ched Myers writes: “There are simply no grounds for assuming (as so many bourgois exegetes do) that Jesus was exhorting his opponents to pay the tax. He is inviting them to act according to their allegiances, stated clearly as opposites. Again Jesus has turned the challenge back upon his antagonists: What position to they take on the issue?”
Myers, who rejects the “two realms” thinking that was born in the Reformation, sees the trap here not between payment or non-payment. Rather, this is a choice between endorsement of Rome or an endorsement of would-be revolutionaries. Jesus’ response as a rejection of both the Roman colonial presence and the revolt.
Render to Washington?
Since (if we agree with Horsley, Myers, and Ellul) that this passage isn’t an encouragement for 1st Century Jews to pay the Imperial Tax, then its usefulness in providing a strong argument for our duty as God’s people to pay taxes to USA is diminished. The question remains: Should we pay taxes or not?
Vernard Eller, who would probably agree with the article up until this point, sees nonpayment of taxes as tax revolt. Instead, letting Caesar keep his accursed money (ie, paying the tax), is the way of honoring the message of this passage, as well as passages like Romans 12.
Ammon Hennacy, however, never paid taxes. “If we pay taxes,” he suggests, “we pay for the bomb.”
Many take a “middle path” by simply refusing to pay the portion of their taxes that pay for the war. Many even include a note expressing their dissent along with their diminished tax check.
Personal Reflections
It is clear that when one reads this passage along with Jesus’ larger teachings about money (we’re to store up treasures in heaven, not earthly treasures), Jesus’ larger teachings about enemies (love your enemy, give to the one who asks, and turn the other cheek), and Paul’s teachings about empire (love your enemy, submit to the authorities), the call to “render to Caesar” cannot be used to reinforce our allegiance to the State. Our relationship to the State, it would seem, is to be one of loving nonviolence. We are to struggle with the Powers, but not flesh and blood.
So then, should we pay taxes?
I’m not sure I am in complete agreement with Eller that tax-avoidance is tax-revolt. I am still inclined to pay my taxes…but only barely. Here are two scenarios that I’m contemplating:
1) Way back in an earlier post, Jordan commented: “If all of us began to stop paying taxes to the military complex, how many CPT workers could we support?” I find the idea of nonpayment of taxes (at least the military portion) compelling…especially if it went to the Christian Peacemaker Teams.
2) What if we could live below a taxable wage? Dorothy Day was a proponent of this. She famously claimed: “If we rendered unto God all the things that belong to God, there would be nothing left for Caesar.” So if we live a life of voluntary poverty, giving all our extra to the poor, we would effectively be free from income tax.
What do you think? Is there any grounds for Christians to engage in tax resistance? Should we simply pay taxes and try to use the American political system to try to get the government to use our taxes righteously? Should we all live below the poverty level so that taxes aren’t an issue?
Mark Van Steenwyk is the editor of JesusManifesto.com. He is a Mennonite pastor (Missio Dei in Minneapolis), writer, speaker, and grassroots educator. He lives in South Minneapolis with his wife (Amy), son (Jonas) and some of their friends.Print This Article
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