Render unto Ceasar…

The post contains extracts and ideas about the authenticity of the saying attributed to Jesus in Mark 12:13-17.

---

From McMah088’s response in Reddit here.

So to discuss Mark 12:13-17, it is possible, given Christopher Zeichmann’s interpretation that the saying “Render to Caesar what is Caesar’s,” does not go back to Jesus. Zeichmann argues that Jesus’ teaching here likely refers to the fiscus Judaicus, a tax levied upon Jews throughout the Roman Empire, beginning in 71 CE—thus implying that Jesus’ teaching here is anachronistic. Personally, I find Zeichmann’s argument compelling, but I agree with Mark Goodacre’s reasons for challenging James Crossley’s early dating of Mark (cf. Crossley’s The Date of Mark: Insight from the Law in Earliest Christianity), among other reasons. And like Robyn Faith Walsh (The Origins of Early Christian Literature: Contextualizing the New Testament within Greco-Roman Literary Culture ), I am ambivalent about searching for oral traditions that might go back to Jesus as largely inaccessible to us. 

---

From OpenAI. (2024). ChatGPT [Large language model]. https://chatgpt.com

Christopher Zeichmann’s interpretation of the saying “Render to Caesar what is Caesar’s” suggests that the context of the fiscus Judaicus—a tax imposed on Jews throughout the Roman Empire after the destruction of the Second Temple in 70 CE—casts doubt on the authenticity of the saying as originating with Jesus. This interpretation relies on the following key points:

1. Historical Context of the Fiscus Judaicus: After the Roman destruction of Jerusalem and the Temple in 70 CE, Emperor Vespasian imposed the fiscus Judaicus, a punitive tax requiring Jews to pay a set amount to the temple of Jupiter Capitolinus. This tax created widespread resentment among Jewish communities. Zeichmann argues that this taxation context aligns more closely with a post-70 CE scenario than with Jesus’ time.
2. Anachronism of Roman Taxation Concerns: During Jesus’ lifetime, Jews in Judea and Galilee dealt with other forms of Roman taxation, such as tribute payments and customs taxes. The specific dynamics of the fiscus Judaicus, with its religious and political overtones, did not exist before 71 CE. As such, the reference to “rendering to Caesar” in connection with taxation might reflect later developments in Jewish-Roman relations rather than Jesus’ historical setting.
3. Post-70 CE Composition of the Gospels: Zeichmann’s interpretation aligns with scholarly arguments that the Gospel texts were written after 70 CE and reflect the concerns and experiences of early Christian communities living under Roman rule. The fiscus Judaicus would have been a pressing issue for these communities, potentially influencing the framing or creation of sayings attributed to Jesus.

Zeichmann’s interpretation challenges traditional views by emphasizing the sociopolitical realities of the post-Temple period. It invites consideration of how the Gospels, as products of their time, might retroject later concerns into the narrative of Jesus’ life. This approach is part of a broader critical analysis of the historical Jesus and the formation of early Christian traditions.

---

From ChatGPT

• In Mark 12, the pronoun “they” refers to the religious leaders of Jerusalem, specifically the chief priests, scribes, and elders. This identification is based on the preceding context in Mark 11:27, where these groups confront Jesus, and the narrative continues seamlessly into chapter 12. Critical scholars interpret “they” as these religious authorities who challenge Jesus’ teachings and authority. Wikipedia
• For instance, in the parable of the wicked tenants (Mark 12:1-12), Jesus addresses “them”—the chief priests, scribes, and elders—highlighting their failure to lead Israel faithfully. The parable serves as an allegory where the tenants represent these leaders, and their mistreatment of the owner’s servants symbolizes their rejection of God’s prophets. Wikipedia