By Father Paul Nord, O.S.B.
Sunday Scripture
First Reading: Isaiah 45:1, 4-6; Responsorial: Psalm 96:1, 3-5, 7-10; Second Reading: 1 Thessalonians 1:1-5b; Gospel: Matthew 22:15-21
The prophet Isaiah writes: “Thus says the LORD to his anointed, Cyrus.” Normally, the Old Testament uses the title “the Lord’s anointed” for priests, prophets or kings of Israel or Judah. But Cyrus was king of Persia — a foreigner ruling Israel. It is shocking to call Cyrus the Lord’s “anointed one.”
In 587 B.C., the Babylonian Empire conquered Jerusalem and destroyed its Temple. Before this, descendants of King David ruled from Jerusalem as king. After, the Babylonians governed Judah and Jerusalem. But in 547 B.C., the Babylonian Empire was defeated by King Cyrus of Persia. The Persians began ruling the lands which Babylon had previously ruled, including Judah and Jerusalem.
The Lord God rules heaven and earth. Thus, God permitted King Cyrus to rule over God’s people of Israel. Today’s reading proclaims that God “grasps” Cyrus’ “right hand.” This imagery indicates that God guides Cyrus’ acts of conquest. God is “subduing nations before (Cyrus), and making kings run in (Cyrus’) service.”
Why does God permit this? “For the sake of Jacob, my servant, of Israel, my chosen one, I have called you (Cyrus) by your name … though you (Cyrus) knew me not.” God is working through King Cyrus to bless Israel.
Thus when Isaiah calls Cyrus “the Lord’s anointed,” Isaiah presents Cyrus as someone sent by God to do his will — “anointed” for a mission from God. In 44:28 (the verse before today’s reading), God said about Cyrus: “My shepherd! He carries out my every wish, Saying of Jerusalem, ‘Let it be rebuilt,’ and of the temple, ‘Lay its foundations.’” This verse describes how God is acting through King Cyrus. God’s will is that Jerusalem and its Temple should be rebuilt. God is accomplishing his will through King Cyrus of Persia. After Cyrus’ conquest, he allowed the Israelites to rebuild Jerusalem and its Temple.
The Responsorial, Psalm 96, is a “praise psalm.” It calls its hearers to “Sing to the Lord” three times (including omitted verse 2). This repetition emphasizes the psalm’s invitation to sing a song of praise to the Lord.
Praise of the Lord should be announced “among all the nations” and “among all peoples.” In this way, these nations will recognize that they worship false gods. This is the meaning of “for all the gods of the nations are things of nought (idols).”
“The LORD is king” (v. 10a). God is greater than a king, but this metaphor shows similarities: “bring gifts” to the Lord, as you would a king. “Enter his courts” — as you would enter the courts of a king’s palace — but the Lord’s home is the Temple with its courts.
Why should we praise the Lord? Because “the LORD made the heavens” (v. 5) and because “he governs the peoples with equity” (v. 10b). For these reasons, we should “tremble before him” and “worship the Lord.” Always “give the Lord glory and honor.”
The second reading is the opening verses of St. Paul’s first letter to the Thessalonians. As is typical with Paul’s letters, he begins by naming himself and his co-authors: Silvanus and Timothy. “Silvanus” is probably the same man called “Silas” in the Acts of the Apostles. Both he and Timothy are trusted companions of Paul on his missionary travels. Then Paul names his letter’s recipients: “the church of the Thessalonians.”
Next Paul gives thanks to God, as he frequently does to begin his letters. Paul tells the Thessalonian Christians that he gives thanks for them. He cites their works of faith, love and hope in Christ. Paul reflects upon their good works as he prays for them.
Paul describes the Thessalonians as “brothers and sisters loved by God.” They have become God’s adopted sons and daughters through Christ Jesus. Paul reminds them of “how you were chosen.” Paul does this to encourage and strengthen the Thessalonians in their living of the Christian faith. Paul explains: “For our gospel did not come to you in word alone, but also in power and in the Holy Spirit and with much conviction.” Paul emphasizes that the words of the Gospel compel us to act as Christ’s disciples. The Holy Spirit gives us the power and conviction to take such action.
In today’s Gospel, the Pharisees try to entrap Jesus. They want Jesus to take part in their political dispute with the Herodians. They want to co-opt Jesus’ authority to speak in God’s name. The name “Herodians” suggests that this group were supporters of the family of Herod ‘the Great,’ who had been a client king under the Romans when Jesus was born. During Jesus’ adult ministry, Herod Antipas (son of Herod ‘the Great’) was ruling in Galilee. The Herodians would have supported paying the census tax to Caesar, ruler of the Roman Empire, because Herod’s family were collaborators with Roman rule.
By contrast, many Pharisees (and other Jews) were opposed to Roman rule. They resented paying the census tax to Caesar, ruler of Rome. Despite this, they often kept quiet to avoid provoking conflict with the Roman authorities. But if the Pharisees could lure Jesus into condemning the census tax, he might be arrested or punished by the Romans. This would serve the Pharisees’ purpose of stopping Jesus’ ministry.
Jesus knows their malice, and so he avoids their trap. First, he responds: “Show me the coin that pays the census tax.” Pointing to the image of Caesar on the coin, Jesus proclaims: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
Jesus concedes to earthly authority what belongs to it, but Jesus insists that “what belongs to God” is far more important. Jesus’ hearers cannot avoid the question: How can we know “what belongs to God?” How can we repay him? Jesus’ teaching is often understood to refer to the human person, made in God’s image and likeness. Jesus refuses the Pharisees’ demand that he take a side in their political dispute. Jesus is focused only on “that which belongs to God” — not disputes over power or money.