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In this compelling solo episode, Jesse Schwamb unpacks one of Scripture's most famous—and misunderstood—passages: Jesus' confrontation with the Pharisees and Herodians over paying taxes to Caesar. Far from being a simple political soundbite, Matthew 22:15-22 reveals Jesus' brilliant wisdom in dismantling false dilemmas and redirecting our focus to identity rather than ideology. Through careful exegesis, Jesse demonstrates how Christ's response cuts through political posturing to address the deeper question: Whose image do we bear? This episode serves as both a masterclass in biblical interpretation and a timely reminder that our ultimate allegiance belongs not to any earthly authority, but to the God whose image we carry. Perfect preparation for the podcast's upcoming journey through the parables of Jesus.
Jesus' response to the tax question brilliantly redirects attention from political obligation to theological identity. When He asks "Whose image is this?" about the denarius, He's employing the Greek word eikon—the same term used in the Septuagint translation of Genesis 1:27 for humanity being made in God's image. This isn't coincidental wordplay; it's deliberate theological teaching.
The profound truth here is that while Caesar's image on a coin establishes his claim to that piece of metal, God's image stamped on humanity establishes His total claim on us. We are not our own; we were bought with a price far greater than any taxation. The coin metaphor works because it's a physical representation of ownership and authority—but our bodies and souls are the true "coinage" that belongs to God. This reframes every political question as ultimately subordinate to our identity as image-bearers, reminding us that our primary citizenship, allegiance, and obligation is heavenly, not earthly.
Jesus' statement "render to Caesar the things that are Caesar's" has often been misinterpreted as establishing a complete separation between sacred and secular realms. However, Reformed theology—particularly Calvin's interpretation—understands this passage as establishing legitimate but limited civil authority within God's sovereignty. Caesar's authority is real and should be respected; Christians are called to submit to governing authorities as Paul argues in Romans 13.
However, this authority is derivative, not ultimate. Caesar operates within a sphere that God ordains and limits. There is no zone of existence that belongs exclusively to Caesar, outside God's jurisdiction. The state has legitimate claims on our obedience, our taxes, and our civic participation—but never on our worship, our ultimate allegiance, or our conscience when it contradicts God's law. This creates a framework for Christian citizenship that takes earthly government seriously while never granting it the totalizing authority that belongs to God alone.
The conclusion of this encounter is sobering: the Pharisees and Herodians were "amazed" but unchanged. They marveled at Jesus' wisdom, were intellectually outmaneuvered, and had nothing more to say—yet they walked away to plot His crucifixion. This demonstrates a crucial truth for evangelism and apologetics: winning an argument is not the same as winning a soul.
Intellectual defeat can coexist with spiritual hardness. Someone can acknowledge the brilliance of Jesus' teaching, be unable to counter His logic, and still refuse to surrender their life to Him. This reminds us that conversion is the work of the Holy Spirit, not merely the result of superior argumentation. Our task is faithful witness and clarity in presenting truth, but we must pray for the Spirit to do what only He can do—soften hearts, open eyes, and bring dead souls to life. Astonishment at Jesus must give way to submission to Jesus.
"You can never corner Jesus. Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question."
"Caesar can have his coin, but he cannot have you. Not in any ultimate sense. You and I, loved ones, we belong to God."
"Being out argued is not the same as being transformed. You can leave someone with nothing to say and still not reach the heart."
[00:00:08] Jesse Schwamb: So here's the trap. If Jesus says yes, pay the tax, he completely alienates the crowd of Jewish pilgrims who are beginning to believe that he might be the Messiah who will liberate Israel from Rome if he says. No, do not pay it. He could obviously be reported to the Roman authorities as a seditious rebel.
Either answer loses. There's really no good way out of this. At least on the face. Either answer costs him something, his popularity or his freedom, and this is what we call a false dilemma. The Pharisees think that they've got him cornered. But here's the thing, loved ones they haven't. You can never corner Jesus.
Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not. Go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question.
And Jesus doesn't play this game.
Welcome to episode 487 of The Reformed Brotherhood. I'm Jesse, and this is the podcast for all those with the Imago Day.
Hey, brothers and sisters, so let's talk taxes. Now you should know that the Reform Brotherhood is not that kind of podcast, but I suspect that you had one of two responses when you heard that topic.
Either it piqued your interest or you thought, I'm just totally gonna skip this episode, and I get that. That's a polarizing topic. It's in part why I said it at the top, but I want us to chat a little bit today about a passage of the scripture where Jesus himself brings up taxes, but not in that way. In fact, he demonstrates some exceptional teaching, showing the wisdom of God in a very difficult and complex circumstance.
And so we're gonna spend just a little bit of time hanging out in Matthew 22.
[00:02:17] Jesse Schwamb: Now, why are we doing this? Why this on this episode? Well, we're about to continue on the podcast, our inexorable march through all of the parables of Jesus as we go into the summer months. It's parable, summer loved ones, which I realize sounds like a horrible name for like a low budget drama.
But in this case, Tony and I are about to reem embark or pick up our journey in the parables of Jesus. And what we find in Matthew 22 is this little exchange. It happens. And it actually is in the midst of a bunch of parables that are happening. It's in some ways a response to the parables that Jesus is bringing forward.
And also, I just love this passage so much, and since we're doing one more solo episode, before we, we reunite and the band comes back together and we start talking about parables. I thought this is a great way for us to, again, consider the teachings of Jesus. In light of everything that he's saying and teaching in these really lovely stories.
And so we find ourselves to think right in Matthew 22, which is a great place to be. So come hang out with me there. Grab a Bible, go stop your car right now and pull up on your phone the Matthew 22 so you can read along with me because this is something fantastic. It's one of the most famous passages actually in the gospels.
And also at the same time, it's one of the most misused texts in the history of political theology. Because people on every side of almost every date about this topic, especially taxes since they're mentioned here, have reached for this passage, like it's some kind of Swiss Army knife. So I think the best thing that we can do.
Our conversation right now is, let's slow down a little bit. Let's chill out. Let's get easy. Let's read it carefully and figure out what Jesus was actually doing here because it is, I promise you, far more interesting than just like a soundbite about taxes and the way that I beta you. At the top of this episode by saying, let's talk about taxes.
[00:04:09] Jesse Schwamb: Now, before we get to this particular passage, here's a bit of scene setting, which I think is really important before we get to verse 15, which is where we're gonna pick up. Jesus has entered Jerusalem in the triumphal procession. He's cleansed the temple. He's cursed a fig tree, and he delivered three withering parables aimed directly at the religious establishment.
We've got the parable of the two sons. The parable of the Wicked Tenants, the parable of the wedding banquet, which by the way, we're gonna get to all those bad boys. They will all have their own episodes because they're all brilliant and exceptional in each their own way, and they deserve for us to sit in them a little bit.
But by the time we reach chapter 22, verse 15, I think at this point the Pharisees have heard enough. They are not stoked about the fact that Jesus is coming after them and coming in hot. And so the response is, let's set a trap. Let's now go back on the offensive. Let's give Jesus a test in front of everybody.
So he's gonna be pinned down with something very difficult to explain or to answer. And so that's exactly where we find Matthew writing in 22 verse 15.
[00:05:15] Jesse Schwamb: Here's where we pick it up. Matthew writes under the inspiration of the Holy Spirit. Then the Pharisees went and took counsel together about how they might trap Jesus in what he said, and they sent their disciples to him along with the Herodians saying, teacher, we know that you are truthful and teach the way of God in truth and deferred a no one for you are not partial to any.
Therefore, tell us what do you think? Is it lawful to give a tax to Caesar or not? But Jesus knowing their wickedness said, why are you testing me? You hypocrites, show me the coin used for the tax. And they brought him a denarius and he said to them, whose likeness in inscription is this? They said to him, Caesar's.
Then he said to them, therefore rendered Caesar, the things that are Caesar's and to God, the things that are god's. And hearing this, they marveled and leaving him, they went away. What an incredible passage. I love this so much in part because we're about to see here this wisdom in the teaching of God through Jesus.
It's both spicy. It comes with almost like a clenched fist. It strikes back, but it gets to the root of something that wasn't even part of the original question and unentangle the trap to such a degree that the end result is that. Everybody is left speechless and they just have to walk away.
[00:06:41] Jesse Schwamb: And it starts with this idea that the Pharisees went and plotted how to entangle him in his words.
Matthew actually uses this interesting word here, this idea of they took counsel together. It's a formal deliberate scheme. In other words, they definitely talked about this. It's premeditated, it's not impulsive. It's a confrontation with design. And the Pharisees are doing opposition research. They want to.
Trap him, tangle him up. The Greek is to snare or to trap in a net. So they're hunting. They're trying to snipe Jesus, and they're going to send in this least likely combination of collaborators, collaborators, to do this whole thing. It's worth noting here. These groups that we have in the passage, the Pharisees and the Herodians, these guys were natural enemies.
The Pharisees were Jewish priests or purists who despised Roman rule, and the Herodians were political pragmatists who basically owed their power to Rome. And so these guys, you can imagine, they agreed on almost nothing except that Jesus needed to be stopped. And when your enemies join forces to come after you.
I guess you know, you've been effective. We might think about the own, own, our own times in which we live and the kind of polarized way our societies tend to be bending and tilting right now. And to think what would it take for everybody to come together, unite on common hatred or disagreement about some kind of third element or party?
What would it take for that to happen? And so here, there is. The sense in which both the Pharisees and the pros for all of their dislike toward each other, for all their philosophical and religious disagreements, for all of their political conniving against each other, they are completely united in this purpose.
And they easily come together to say, Jesus, we must deal with, and it requires all of us, let us come together and reason against him finding a way that we can consolidate our effort and power to such a degree that we leverage one another to entrap him. So there's something here where I think they're demonstrating what the Psalms say that God, when the nation's rage against God, he laughs.
He holds 'em in derision. And here's a perfect example of that. In a microcosmic kind of way, we find these two groups who really should never be with one another, finding common ground and unity to try to defeat. Jesus.
[00:08:56] Jesse Schwamb: And so this delegation arrives and here is their approach to Jesus. They say, teacher, we know that you are true and you teach the way of God truthfully, and you don't care about anyone's opinion.
For you are not swayed by appearances. This is some kind of magnificent flattery, and it actually, it's almost entirely true, which just makes this so ironic. There's a confession among the Herodians and the Pharisees, even as I tried to undermine Jesus, you know, that's what makes this so dangerous. They say you don't care about anyone's opinion.
You're not swayed by appearances. They're essentially saying you can't be pressured. You'll answer honestly no matter what. And in saying so, they're trying to pressure Jesus, of course, into answering honestly. But it's like a rhetorical judo move. The compliment is the trap spring mechanism. Calvin, in this passage, likes to know that they address Jesus as teacher to feign respect while concealing this animosity, this ho hostility that they have towards him.
They want him to be relaxed. Flattered off guard as if it's possible to take the son of God off guard, but notice what they're actually confessing in that flattery. Jesus is truthful. He teaches God's way accurately. He's not a respecter of persons. Every word they speak in false praise is true testimony about who he is, which makes their hypocrisy all the more damning.
And this is the thing, for as much as anybody wants to try to blaspheme Jesus for as much as anybody wants to come at him with one particularly. Facet of his character. For instance, he's a good teacher or he seems to teach peace and love and truth and that, and that's it. They compliment him while at the same time confessing themselves short of the true confession of who he is.
And so it's ironic to me that these guys. Who in their hearts are holding all of this malice toward Jesus. Say, well, you're not a respecter of persons because you th see things as they are and not merely as they appear to be, while all the time thinking that they're truthfully concealing the fact that they hate him and yet are flattering them with his, flattering him with their tongues.
The absurdity of this is absolutely insane. And so I think if you're in this moment, you have to be appreciating. This sense of what is building here? How is Jesus going to respond? The trap has been set. They've tried to flatter him, and of course he's not buying it. But they start with this question. All of that's a set up to say here is like the real punchline.
Tell us then, what do you think? Is it lawful to pay taxes to Caesar or not?
[00:11:36] Jesse Schwamb: Now, if you're like me, quite honestly, you might wish that Jesus answered this question differently. This is the trap, the trap. Snapshots on this single question or so they think, I mean, I, I truly believe they think they're being really smart here, that they've come to terms with maybe lots of ideas.
I don't know what they did. Whatever the equivalent of using chat GPT was, they said, how can we entrap Jesus? They all got together. They devised a plan. I'm sure they had. Some kind of whiteboard where they're brainstorming ideas and some came up and said, no, that's not gonna work. And others came. I imagine they settled on this because they thought there was no way outta this.
And in some ways it's actually a really brilliantly engineered dilemma. The tax in question here is the kenzos. This was the Roman poll tax. A denarius per head paid directly to Rome, and it was incredibly and deeply controversial. Some Jews viewed paying it as completely an act of collaboration with an occupying pagan power, and the zealots called it outright sin, and the HEROs thought it was perfectly fine.
So here's the trap. If Jesus says yes, pay the tax, he completely alienates the crowd of Jewish pilgrims who are beginning to believe that he might be the Messiah who will liberate Israel from Rome if he says. No, do not pay it. He could obviously be reported to the Roman authorities as a seditious rebel.
Either answer loses. There's really no good way out of this. At least on the face. Either answer costs him something, his popularity or his freedom, and this is what we call a false dilemma. The Pharisees think that they've got him cornered. But here's the thing, loved ones they haven't. You can never corner Jesus.
Of course, you can never catch him off guard. And while those seem like very just trite and straightforward explanations of who he is and what his character is like as the son of God, we should not. Go away from them too quickly because what we find here is the wisdom and the brilliance of God in providing teaching to cut to the hearts of what is actually in the question.
And Jesus doesn't play this game.
[00:13:40] Jesse Schwamb: Jesus aware of the malice says, why? Put me to the test. You hypocrites, show me the coin for the tax. He doesn't even pretend to take the question at face value. He immediately identifies what's happening. This is a test and you all are hypocrites. Now, for me, I think if you are in the seats or standing in the shoes or the sandals, I suppose, of the Herodians or the Pharisees.
I would be like, if I were on the side, I would be like, pull up, pull up, get out, get out. He's onto us just just with Jesus directly coming at them and labeling them as hypocrites. I think that itself undoes all of this. They've been exposed from the very beginning and Jesus doesn't mess around. It's like him coming into the temple to cleanse the temple, and it's as if in his left hand, he has mercy in his right hand.
He has that cord that whip. And the word that Matthew uses here for hypocrites is one that Jesus deploys with like surgical precision throughout his this gospel. A hypocrite is someone performing virtue they do not possess. And right away he identifies it. These men are performing concern for Jewish law while actually serving their own political agenda.
And I love that the son of God in power does not put up with that at all. And then, and I think this is. Absolutely delightful. Jesus asked them for a coin of all the things he could have said or done. Here's where there is like a little bit of a kind of a parable feel to this. He asked for the physical object, the thing that they're talking about.
He asks, and interestingly, he doesn't have one. He's the guest of Pilgrim, the one without a Roman Denarius in his pocket. But, and here's what's interesting. Loved ones, they produce one immediately for him, which means the people who are asking whether it's lawful to use Roman currency are already using Roman currency.
Jesus hasn't even answered yet, and hypocrisy is already self-evident. I think that's a considerable fact. The, the instance that they're able to produce the coin promptly, I don't think is a minor detail. It implicates them. They're already participants in the Roman economic system, which. I would say it's not necessarily a bad thing.
Their question about whether it's lawful to pay taxes to Caesar is somewhat undermined though by the fact that they're carrying Caesar's money in the temple precincts. In other words, the whole thing just smells a setup. And even Jesus asking for the coin is showing them and others around them that not is he onto them.
Not only does he see through them, but he is undermining the complete argument that they're making, showing that the question that they need to have answered is actually not about taxes at all. It's about something much deeper he's about to answer or bring forward the question, rather, whose image is on you.
[00:16:29] Jesse Schwamb: And he starts by holding up the coin and saying, whose image is on this? So they bring him a denarius and Jesus says to them, whose likeness and inscription. Is this now the denarius of Tiberius Caesar bore his portrait in the inscription. The inscription, generally historians say, said something like Tiberius Caesar, son of the Divine Augustus, and it was a claim of divinity stamped into everyday commerce.
This is why so much of the Jews found it so offensive to participate because it felt as if in every transaction you were affirming in some way the divine authority of Caesar. It was a claim that was stamped on the coin and therefore represented in every kind of transaction that took place throughout the lamb.
Every time a Roman coin changed hands, Rome's imperial theology was in some ways quietly proclaimed, and Jesus holds it up and he asks this obvious question. Whose face is on this thing, and the Greek word for likeness here, whose likeness is, this is the word for image. This is the word the SubT uses in Genesis one.
When God makes humanity in his image, in the Imago day, Jesus is about to build an argument that depends on this resonance, whether his questioners hear it or not. Whose image is on the coin and whose image is on you. Those are two very different questions with two very different answers. And of course, they lead to this incredibly famous reply, one that's known by most people, but I think not understood by many.
So they said, Caesar's Caesar's image is on this coin.
[00:18:12] Jesse Schwamb: So Jesus says to them, therefore. Render to Caesar, the things that are Caesars and to God, the things that are God. I think of almost all the places in the scriptures. This might be Jesus at his most dazzling. I say that partly. Subjectively, because I'm captivated by this whole encounter.
I'm captivated and drawn in by the son of God and his teaching here. I'm captivated by his ability to see through what's happening here, and I'm captivated by the truth that he delivers. But I think I'm not alone because objectively, when we get to the end of this, we find everybody else marveling.
Notice that Jesus doesn't choose between the two horns of this dilemma. He reframes the entire question. He blows up the entire premise because even here, the choice of language is so incredible. The word render means to give back what is owed, to return, what belongs to someone. Sometimes we hear this as give, give to Caesars.
What is Caesars? Just give it to him. This seems like a, a secular question you're asking me. So keep this secular nonsense out of what is this sacred life? But instead it's not just give it's give back, render as in this was already his to begin with. So give Caesar back. What has Caesar's image on it? The coin bears his image.
The coin belongs to his realm, fine. But when that, but then comes this, this second half, this glorious truth, that's far better, and this is where the weight falls. Give to God, what has God's image on it. And what of course, bears the image of God, you and I, every human being made in the mago de bears the divine image.
Caesar can have his coin, but he cannot have you. Not in any ultimate sense. You and I loved ones. We belong to God. And of course, from a reform perspective, this is the bedrock of what we mean when we speak of the Lordship of Christ over all of life. There's no zone of existence that is only Caesar's.
Caesar operates within a sphere that God ordains and limits. The state has legitimate authority. Paul's gonna argue that in Romans 13, but the authority is derivative. It's not ultimate Caesar's domain is real, but bounded God's domain is total and unbounded. And so that's why. Calvin insists that Jesus never divides life neatly into sacred and secular.
Rather, he is establishing that all of life is lived before God, and within that totality, there are legitimate temporal authorities to whom we owe appropriate submission. The coin goes to Caesar, but the person. The image bearer of God is owed entirely to the Lord.
[00:20:50] Jesse Schwamb: I was thinking, again, reading through Genesis, just how beautiful the CR creation narrative is when it comes to mankind, that God is ex ne hill speaking things into existence.
He's showing his great command over all things. The spirit hovering over the waters from the beginning. And here's God in this Trinitarian act, bringing into the existence, all the things that you and I know, all the things which are familiar to us that we still marvel at, but are part and parcel peace wise of the world in which we live.
And I sometimes forget that when it comes to that day, when God creates man, that he forms him and then he takes a breath and he breathes. The specialty of that type of creation that you and I are derivative and contingent beings, but we're way separate than all of creation because God has breathed his very breath of life into us.
And in that way, it's not just that he set us up and said, let me design mankind to be like me, which he does. Let us make mankind in our own image that Trinity says in the scriptures, but also that consummation of life. Comes from the very breadth of God himself. And in that way we find that human beings are doubly special.
I would say that one, that God has formed us to be like him to exhibit many of his qualities, but two, that life itself didn't come just from merely speaking, but there's an intimacy. More or less loved ones. He put his lips on ours and breathed into us so that we might be alive. And of course, the scripture itself tells us that the second life, the abundant life, salvation itself is very much like that.
In the same way, Jesus didn't come to make bad people good. It came to make dead people alive. And so we need that breath of life again. And when we are surrendered to him, when he comes and arrests our hearts, when he does that incredible surgery of cutting us and removing that heart of stone and replacing it, one with flesh, we are made alive in Christ so that we gain more in Jesus than what we lost in Adam.
[00:22:50] Jesse Schwamb: So what is everybody's response when Jesus explains all of this? Well, I love what the scripture says when they heard it. They marveled and they left him and went away. They marveled the Greek here is, is the word actually for enthusiasm. They were amazed and astonished. It's not actually polite appreciation.
This is like draw drop of people who came to spring a trap and watched it spring BRAC on them. There was no follow up question. I love this, don't you? That this is so complete, so succinct, so confronting, so condemning, so damning that they had nothing, they, they left. Imagine maybe they looked at each other with that look of like, does anybody else have anything else they wanna say?
'cause if not, I just want to get outta here right now and notice what Matthew doesn't say. He doesn't say that they repented, he doesn't say that they believed they were astonished. And they left. They walked away. And this is one of those sobering realities of the gospels. Jesus could silence his opponents without converting them.
Intellectual defeat is not the same thing as spiritual surrender. The Pharisees went away to a pla to a. Construct a plan essentially of crucifixion of how to kill him. And being out argued is not the same as being transformed. I think for us in evangelism and apologetics, it's a good reminder that winning the argument is not the goal.
Clarity is a gift and faithful witness matters, but conversion is the work of the spirit. You can leave someone with nothing to say and still not reach the heart, and this should move us to pray accordingly. So I'm amazed by this teaching because it draws us back to this understanding that what the Pharisees meant to use for entrapment to in the temporal space.
To divide Jesus, to make him basically say something that he did not want to say, to put him in a place he did not want to be. Instead, he uses the convey the greatest message of all, and that is we are God's children. And ironically, the ones who are professing to be God's children had missed the point altogether because what they really needed to ask was, whose image is on you?
And as a result of that, what ought you to render that is to give back to God, and that is ourselves.
[00:25:00] Jesse Schwamb: So here's some things I would say that we can take away from Matthew 22. A few things I think worth holding onto as you and I go about our weeks first, Jesus can't be cornered. And I, I understand that that's like obvious to say, but don't you love that about the God man?
Like every intent to trap him. In this chapter and throughout the gospels now and forevermore results in his opponents looking worse than when they started. And this is how we know that we can trust Jesus, that we can trust his power, that he is for us, that his enemies will ultimately be subdued, that they will be humiliated and made low, that he is the one who cannot be caught in his words because his words are truth.
I love that the scripture just tells us the truth about reality, and so we come back to it time and time again because we find it both. Warm, comfortable blankets in which we might cuddle up as it were and find ourselves comforted by God. But also it does have a sharp edge that like a knife cuts against us sometimes to remind us that we serve a holy God and that we are sinful people.
It never shrinks away from the truth when that hard edge of the law must be brandished against us, and it also at the same time, never ceases to apply the bomb of the gospel to our lives where we need healing and restoration and comfort. Here's the second thing in my mind, this question, this big question, is it lawful?
And what a question by the way, right? Like, you know, you could couch this in lots of different ways. Should we pay taxes? That's kind of how we think about it. But this idea of like, no, no, no. Is it lawful? Which law are we talking about? The law of God or the law of the land Even that is left for this kind of subjective reasoning to entrap.
This was a question though about politics. And Jesus answered with a question about identity. I love that. Whose image is this? That is always the deeper question in my mind. And before you ask what you owe the government, we ought to ask what do we owe God? And remember that you yourself are what you owe him because you bear his image.
So we start from this place where we don't get it twisted like we do in Romans one, when we're outside of God. That is, we don't wanna change the truth of God for Allah here. We need to remember that Presuppositional, all that we are, all that we have, all that we've been given, all of this is God's. And so in that contingent sense, we are merely pouring back to him that which is already due, his name and his praise.
And so that's the place where we start. Third, I think there is a legitimate but bounded role for civil authority in Christian understanding of the world. That's something Tony and I have talked about before. You can go back into the Reform Brotherhood catalog, which by the way exists in reform brotherhood.com.
You can find all of the 400 deficits back there. There's a search function, so you can just type in a word and at this point I'm guaranteed some episode will come up. We've talked about this before. How we're not theocrats, we're we're pilgrims. Who hold our earthly citizenship loosely and our heavenly citizenship with everything that we've got.
So there is a role in our land for civil authority. Paul, again will argue this very cogently in Romans 13. At the same time, we don't wanna get it twisted. We don't want to have too much focus on that. And too little focus on the fact that our heavenly citizenship is what truly defines us because of who we are.
And finally. Amazement is not enough. The Pharisees were amazed and walked away unchanged. We can't just be impressed by Jesus. We must be His. And to remind you, even I think as we engage in the parables that are ahead of us and the teaching that is behind us here in this episode, that it's not just to marvel and say, wow, isn't Jesus.
Good because he is, and he is really great with his teaching. He's really great at perceiving all of this. But more than that, he's Lord and Savior of all. He's guiding us not into just like better rhetoric and how to defeat like Pulic argumentation. He's drawing us into the very heart of God, into love for him and for service for one another.
And it starts with who we are and how much of our society right now. Has gotten all of this confused such that a lot of our problems is because we do not realize who we are. We are trying to change who we are, change the rules of who God has made us to be, and in this way we shipwreck our lives. And so Jesus calls us back with this simple question, whose image is this?
And in that question, our loved ones, I would encourage you all to meditate, to metabolize it, to set yourselves to it. Because the task of answering that question is the task of understanding who God is and who we are in light of who God is. So there you go. Uh, just a little bit of teaching from Jesus that I think is so helpful for us, especially as we move into more parables that he's about to expand.
As we go through, I don't know how many that we have left, but there's a lot of 'em, so you're gonna want to continue to hang out with us, I think, because we're gonna go through these, talk about them, process them together, pull in some exegetical chops at the same time, make sure that we're trying to apply these things, because that's the whole point here.
There's so much here. I think that could be said. But I'm gonna leave the application to you. So take your time meditating and thinking through this lovely teaching.
[00:30:08] Jesse Schwamb: If you wanna come hang out and do some of this together, which, why would you not wanna do that? We are super fun people. That's what everybody says.
Come and join us in the Telegram chat. You've heard me say before, telegram is just a messaging app, and we have a small corner of that app that's a private group of listeners from all around the world who are just hanging out together. We're talking about the episodes, we're talking about life together.
We're sharing prayer requests. We're. Tasting things and recording videos of how delicious or not those things are. So if you're curious now about how you can join, it's super easy. Just go to any browser and type in t me slash reform brotherhood, t me slash reform brotherhood. One more time. Everybody in the back.
It's t. It's in telegram.me back slash reform brotherhood and then you'll find a link which will take you right to the place where we are all conversing together.
[00:31:00] Jesse Schwamb: So that's it on this episode. Come hang out. We're about to jump back into the parables. The band will be back together. It's everything that you wanted and more and, and I hope that you'll come and hang out again.
But until you do, you should definitely honor everyone and love the brotherhood.