RENDER TO CAESAR - 29th Sunday in Ordinary Time(Cycle A)

Homily for the 29^th Sunday in Ordinary Time(Cycle A)

Based on Mt 22:15-21 (Gospel), Is 45:1,4-6(First Reading) and 1 Tes 1:1-5(Second Reading)

From the Series: “Reflections and Teachings of the Desert”

RENDER TO CAESAR

“Give back to Caesar what belongs to Caesar and to God what belongs to God” (Mt 22:21)

The Gospel for this 29^th Sunday in Ordinary Time (Cycle A) is taken from Mt 22:15-21 under the title: “Tribute to Caesar.” Parallel texts are:

1.       Mk 12:13-17 - Next they sent to him some Pharisees and some Herodians to catch him out in what he said (v. 13). These came and said to him, ‘Master, we know you are an honest man, that you are not afraid of anyone, because a man’s rank means nothing to you, and that you teach the way of God in all honesty. Is it permissible to pay taxes to Caesar or not? Should we pay, yes or no?’ (v. 14). Seeing through their hypocrisy he said to them, ‘Why do you set this trap for me? Hand me a denarius and let me see it (v. 15).’ They handed them one and he said, ‘Whose head is this? Whose name?’ ‘Ceasar’s’ they told him (v. 16). Jesus said to them, ‘Give back to Caesar what belongs to Caesar-and to God what belongs to God’. This reply took them completely by surprise (v. 17).

2.       Lk 20:20-26 - So they waited their opportunity and sent agents as men devoted to the Law, and to fasten on something he might say and so enable them to hand him over to the jurisdiction and authority of the government (v. 20). They put to him this question, “Master, we know that you say and teach what is right, you favor no one, but teach the way of God in all honesty (v.21). Is it permissible for us to pay taxes to Caesar or not?”(v. 22). But he aware of their cunning and said (v. 23), “Show me a denarius. Whose head and name are on it?” Ceasar’s’ they said.” ‘Well then he said to them, give back to Caesar what belongs to Caesar- and to God what belongs to God (v.25)”. As a result, they were unable to find fault with anything he had to say in public, his answer took them by surprise and they were silenced (v.26).

Verse15 says: Then the Pharisees went away to work out between them how to trap him in what he said.

Parallel texts are:

1.       Jr 18:18 - ‘Come on,’ they said ‘let us concoct a plot against Jeremiah; the priest will not run short of instruction without him, nor the sage of advice, nor the prophet of the word.^g Come on, let us hit at him with his own tongue; let us listen carefully to every word he says.’^h Footnote ^g says“The work of these three classes of spiritual leaders will still go on, none of the worse for the disappearance of the trouble-maker.”; and Footnote ^h says “‘with his own tongue’, Syr.; ‘with the tongue’ Hebr. ‘let us’ Greek; ‘do not let us’ Hebr.”

2.       Lk 11:54…setting traps to catch him out in something he might say.

Verses 16 and 17 say: And they sent their disciples to him, together with the Herodians,^c to say, ‘Master, we know that you are an honest man and teach the way of God in an honest way, and that you are not afraid of anyone, because a man’s rank means nothing to you. Tell us your opinion, then. Is it permissible to pay taxes to Caesar or not?’ Footnote  ^c says “Supporters of the Herodian dynasty, Mk 3:6+, the most suitable people to report to the Roman authorities what they hoped to induce Jesus to say against Caesar.”

Parallel text of verse 16 is Rm 13:1-7that says: You must obey all governing authorities. Since all government comes from God, the civil authorities were appointed by God (v. 1), and so anyone who resists authority is rebelling against God’s decision, and such an act is bound to be punished (v. 2). Good behavior is not afraid of magistrates; only criminals have anything to fear. If you want to live without being afraid of authority, you must live honestly and authority may even honor you (v. 3). The state is there to serve God for your benefit. If you break the law, however, you may well have fear: the bearing of the sword has its significance. The authorities are there to serve God: they carry out God’s revenge by punishing wrongdoers (v. 4). You must obey, therefore, not only because you are afraid of being punished,^b but also for conscience’ sake (v. 5). This is also the reason why you must pay taxes, since all government officials are God’s officers. They serve God by collecting taxes (v. 6).  Pay every government official what he has a right to ask – whether it be direct tax or indirect, fear or honor (v. 7).Footnote ^a says “Paul here enunciates the principle that all authority, supposing it lawful and for the common good, derives from God. Hence the Christian religion, like its morality, 12:1, enters into civil life also, 13:1-7. Paul does not contradict this even after the first persecution.”; and Footnote ^b says “Lit. ‘not only on account of anger’.”

Verses 18, 19 , and 20 say: But Jesus was aware of their malice and replied, ‘You hypocrites! Why do you set this trap for me?Let me see the money you pay the tax with’ They handed him a denarius. And he said, ‘Whose head is this? Whose name?’

Parallel text of verse 18 isMt 6:2 that says:So when you give alms, do not have it trumpeted before you; this is what the hypocrites do in synagogues and in the streets to win men’s admiration. I tell you solemnly, they have their reward.

Verse 21 says: Caesar’s’ they replied. He then said to them, ‘Very well, give back to Caesar what belongs to Caesar-and to God what belongs to God’.^d

Footnote d says “In practice they acknowledge the authority and accept the benefits of Roman government of which this coin is a symbol. Hence it is permissible, indeed it is a duty, for them to pay that government the tribute of their obedience and of their property so long as this does not encroach on what they owe to the overriding authority of God.”

Parallel text is Rm 13:7that says: Pay every government official what he has a right to ask – whether it be direct tax or indirect, fear or honor.

The First Reading is taken from  Is 45:1,4-6 under the title: “Oracle in favor of Cyrus^a.” Footnote  ^a says: “Cyrus, the future liberator of the people of Judah exiled in Babylon, plays a prominent part in the Book of Consolation. Yahweh establishes him, not to punish (like a Sennacherib or Nebuchadnezzar), but to set free. An ancient Jewish tradition applied this passage to the call of Abraham. St Jerome (who in v. 2 translates ‘who has aroused the Just One from the East) applied it to the Messiah, who would once for all bring deliverance. Cyrus who is later called ‘the anointed of Yahweh’, 45:1+, is in any case a foreshadowing of the Messiah.”

Parallel text is Is 41:1-5:  The calling of Cyrus^a. Islands, keep silence before me, let the people renew their strength. Let them come forward and speak, let us appear together for judgment (v. 1). ‘Who roused from the east him that victory hails at every step?^b Who presents him with nations, subdues kings to him? ‘His sword makes dust of them and his bow scatters them like straw^c (v. 2). He pursues them and advances unhindered, his feet scarcely touching the road(v. 3)^d ‘Who is the author of this deed if not he who callse the generations from the beginning? I, Yahweh, who am the first and shall be with the last (v. 4).’^f The island see him and take fright, the limits of the earth tremble: they approach, they are here (v. 5). Footnote ^a says “This oracle resumes the theme of the call of Cyrus, cf. 41:1-5. It goes further, however, calling Cyrus ‘the anointed of Yahweh’, a title originally reserved to te king of Israel, 1 S 9:26+, and later becoming a messianic title (‘anointed’ is the English equivalent of mashiah, ‘Messiah’, in the Greek christos). Cyrus is ‘summoned by name’, vv. 3 and 4, by Yahweh who is unknown to him, vv. 4 and 5, with the same call, a creative force, received by the prophets and kings.”; Footnote ^b says “The Hebrew word here rendered ‘victory’ (as in other passages of the Book of Consolation) is usually translated ‘righteousness’, ‘integrity’, ‘justice.’ In the present context it suggests a victory associated with the restoration of the world order willed by God. DSIa and versions have ‘Who has aroused victory (Vulg.; the Just one) from the East and has hailed it…’; Footnote ^c says “‘makes dust of them’, ‘scatters them’ corr.; Footnote ^d says “Image of the speed with which Cyrus sweeps to victory.”; Footnote ^e says “By his creative word, cf. Gn 1.”; and Footnote ^f says “i.e. Yahweh is eternal.”

Verse 1 says: This says Yahweh to his anointed, to Cyrus, whom he has taken by his right hand to subdue nations before him and strip the loins of kings,^b to force gateways before him that their gates be closed no more: Footnote  ^b  says “They are rendered powerless: the weapons fall from their belts.”

Parallel text is Ezr 1:2 that says: Thus speaks Cyrus king of Persia, “Yahweh, the God of heaven, has given me all the kingdoms of the earth; he has ordered me to build him a Temple in Jerusalem, in Judah.^c Footnote  ^c says “The Persian kings were as a whole extremely sympathetic towards the religions of the subjected peoples: they reinstated and actively supported them while keeping a measure of control. Their attitude towards the Jewish religion was no exception. It is possible that Judaism further benefited because of the Persians’ devotion to the ‘gods of heaven’. Yahweh, who in the official documents is always referred to as ‘the God of heaven’ may have been thought of as the supreme god acknowledged by the Persian kings.”

Verse 4 says: It is for the sake of my servant Jacob, of Israel my chosen one, that I have called you by your name, conferring a title though you do not know me.

Parallel texts are:

1.       Is 41:8 - You, Israel, my servant,ⁱ Jacob whom I have chosen, descendant of Abraham my friend.  Footnote ⁱ says “The second part of Is frequently represents the covenant by the image of the ‘servant’ whom God has chosen and set aside (from the surrounding peoples of the Diaspora, v. 9) to be his witness before all nations, 43:10. This ‘servant’, Israel, has proved unfaithful, 42:19, but Yahweh will forgive and save, 44:1f; 45:8; 48:20. In the ‘songs of the servant’ the term has a different significance, cf. 42:1+.”

2.       Ps 105:6 - Stock of Abraham his servant, sons of Jacob his chosen one!^b Footnote ^b says “‘his chosen one’ two MSS; ‘his chosen ones’ Text. Rec.”

3.       Ps 68:31 - Ambassadors^u will come from Egypt, Ethiopia will stretch out her hands to God. Footnote  ^u says “Lit ‘great men’ corr.; ‘bronze (?)’ Hebr. ‘stretch out’ corr.”

Verse 5 says: I am Yahweh, unrivalled; there is no other God besides me. Though you do not know me, I arm you.

Parallel texts are:

1.       Is 44:6 - Thus^e says Israel’s king, and his redeemer, Yahweh Sabaoth: I am the first, I am the last; there is no other God beside me. Footnote ^e says “Hebr. Inserts ‘Yahweh’, absent from Greek.”

2.       2 S 7:22 - In this is your greatness, Lord Yahweh; there is none like you, no God but you alone, as our own ears have heard.

3.       1 S 5:3 - Next morning the people of Ashdod went to the Temple of Dagon^d and there lay Dagon up and put him back in his place. Footnote  ^d says “‘went to the temple of Dagon’ Greek.”

Verse 6 says: that  men may know from the rising to the setting of the sun that, apart from me, all is nothing.

Parallel text is Dt 32:21 that says: They have aroused me to jealousy with what is no god, they have angered me with their beings of nothing; I then, will rouse them to jealousy with what is no people, I will anger them with an empty-headed nation.^h Footnote ^h says  “Not that God’s election passes from Israel, but that he lavishes his favor on a people not his own and lacking the wisdom of the Law.”

The Second Reading is taken from1 Tes 1:1-5.

Verse 1 says: From Paul, Silvanus, and Timothy, to the Church in Thessalonika which is in God the Father and the Lord Jesus Christ: wishing you grace and peace.^a Footnote ^a  says “Add ‘from God our Father and the Lord Jesus Christ’, cf. 2 Th 1:2.”

Parallel texts are:

1.       Rm 1:1 - From Paul, a servant of Christ Jesus who has been called to be an apostle,^b and especially chosen to preach the Good News that God…Footnote ^b says “A Jewish title that means ‘envoy’, cf. Jn. 13:16; 2 Co. 8:23; Ph. 2:25, sometimes used in the NT for the Twelve chosen by Christ, Mt. 10:2; Ac. 1:26; 2:37, etc.: 1 Co. 15:7; Rv. 21:14; to be his witnesses, Ac. 1:8+, sometimes in the wider sense for those sent to preach the gospel, Rm. 16:7; 1 Co. 12:28; Ep. 2:20; 3:5; 4:11. Though Paul was not a member of the Twelve, the fact that he had been appointed as missionary to the  gentiles by God, Ac. 26:17; Rm. 11:13; 1 Co. 9:2; Ga. 2:8; 1 Tim. 2:7, constitutes him as apostle of Christ, Rm. 1:1; 1 Co. 1:1, etc., equal to the Twelve, Ac. 10:41, because like them he had seen the risen Christ, 1 Co. 9:1, and been sent by him, Rm. 1:5; Ga. 1:16, to be his witness, Ac. 26:16. In spite of being ‘the least of the apostles’, 1 Co. 15:9, he is their equal, 1 Co. 9:5; Ga 2:6-9, because he did not learn the Good News he preaches from them, Ga. 1:1,17,19.”

2.       2 Th 1:1-4 - From Paul, Silvanus, and Timothy to the Church in Thessalonika which is in God our Father and the Lord Jesus Christ (v. 1); wishing you grace and peace from God our Father and the Lord Jesus Christ (v. 2). We feel we must be continually thanking God for you, brothers; quite rightly, because your faith is growing so wonderfully and the love that you have for one another never stops increasing (v. 3). And among the churches of God we can take pride in you for your constancy and faith under all the persecutions and troubles you have to bear (v. 4).

3.       Ac 15:22 - Then the apostles and elders decided to choose delegates to send to Antioch with Paul and Barnabas.  The whole church concurred with this. They  chose  Judas, known as Barsabbas,^w and Silas,^x  both leading men in the brotherhood. Footnote ^w says “Not mentioned either elsewhere, cf. 1:23.”; and Footnote ^x says “Silas, missionary companion of Paul, 15:40-18:5, is the same as the Silvanus mentioned in 1 Th 1:1; 2 Th 1:1; 2 Co 1:19; 1 P 5:12.”

4.       Ac 16:1 - From there he went to Derbe, and then to Lystra. Here there was a disciple called Timothy,^a whose mother was a Jewish who had become a believer, but his father was a Greek.Footnote  ^a says “Timothy became Paul’s constant companion, cf. 17:14f; 18:5;  19:22; 20:4; 1 Th. 3:2,6; 1 Co. 4:17; 16:10; 2 co. 1:19; Rm. 16:21, and one of his most faithful disciple to the very end (see 1 Tm and 2 Tm which are addressed to him). “

Verse 2 says: We always mention you in our prayers and thank God for you all,

Parallel text is Ph 1:3 that says: I thank my God whenever I think of you; and…

Verse 3 says: and constantly remember before our God and Father how you have shown your faith in action, worked for love and persevered through hope, in our Lord Jesus Christ

Parallel texts  are:

1.       1 Th 5:8 - but we belong to the day and we should be sober, let us put on faith and love for a breastplate, and the hope of salvation for a helmet.

2.       1 Co 13:13 - In short,^e there are three things that last:^f faith, hope and love; and the greatest of these is love. Footnote ^e says “Or ‘Meanwhile.’”; and Footnote ^f says “Or ‘In short, then, we are left with these three things.’ This association of the three theological virtues, which is found earlier in 1 Th 1:3 and which was probably in use before Paul’s time, recurs frequently in his letters, though the order varies: 1 Th 5:8; 1 Co 13:7,13; Ga 5:5f; Rm 5:1-5; 12:6-12; Col 1:4-5; Ep 1:15-18; 4:2-5; 1 Tm 5:11; Tt 2:2;  Cf. Heb 6:10-12; 10:22-24; 1 P 1:3-9,21f. Faith and charity are associated  in 1 Th 3:6; 2 Th 1:3; Phm 5; faith and fortitude in 2 Th 1:4, love and fortitude in 2 Th 3:5, Cf. 2 Co 13:13.”

3.       Rv 2:2 - I know all about you: how hard you work and how much you put up with. I know you cannot stand wicked men, and how you tested the impostors who called themselves apostles^b and proved they are liars. Footnote  ^b says “Probably the Nicolaitans  of v. 6, see 2:15+. Cf. 2 Co 11:5,13.”

Verse 4 says: We know, brothers, that God loves you, and that you have been chosen…

Parallel text is 2 Th 2:13 that says: Encouragement to persevere.^j But we feel that we must be continually thanking God for you, brothers whom the Lord loves, because God chose you from the beginning^k to be saved by the sanctifying spirit and by faith in the truth. Footnote  ^j says “This passage, 2:13-3:5, is very closely linked to the description of the parousia. Having corrected the false ideas of the Thessalonians, Paul goes on to describe the positive consequences of his conception.”; and Footnote ^k says “Var. ‘as first-fruits’.”

Verse 5 says: because we brought the Good News^b to you, it came to you not only as words, but as power and as the Holy Spirit and as utter conviction. And you observed the sort of life we lived when we were with you, which was for your instruction. Footnote  ^b says “Var. ‘the Good News of God’, or ‘of our God’.”

Parallel texts are:

1.       Ac 20:18 - When they arrived he addressed these words to them:^l ‘You know what my way of life has ever since the first day I set foot among you in Asia… Footnote ^l says “The third great discourse of Paul in Ac. The first, ch. 13, exemplified his preaching to the Jews; the second, ch. 17, his preaching to the pagans; the third, 20:18-35, is as it were the last testament of the departing pastor. Many of the details of this third discourse are found in his letters; its tone is that of the Pastoral Letters. After referring to his mission in Asia, vv.18-21, he speaks of this as a final parting and seems to him at his death, vv. 22-27. Apostle Paul’s last advice to the elders of Ephesus (and through them to all the pastors in very church) is vigilance, vv. 28-32, selflessness, charity, vv. 33-35. In all of this Paul appeals to his own example: the discourse therefore draws a faithful portrait of the apostle himself.”

2.       1 Co 2:4- And in my speeches and sermons that I gave, there were none of the arguments that belong to philosophy; only a demonstration of the power of the Spirit.

3.       2 Co 12:12 - You have seen done among you all the things that mark the true apostle, unfailingly produced: the signs, the marvels, the miracles.

4.       Ac 1:8- But you will receive power when the Holy Spirit comes upon you,ⁱ  and then you will be my witnesses^j not only in Jerusalem but throughout Judea and Samaria, and indeed to the ends of the earth’.^k Footnote  ⁱ says “The Holy Spirit is a favorite theme of Luke (Lk 4:1+); he talks mostly about the Holy Spirit as a Power, Lk 1:35; 24:49;Ac 1:8;10:38; Rm 15:13,19; 1 Co 2:4,5; 1 Th 1:5; Heb 2:4, sent  from God by Christ, Ac 2:38, to broadcast the Good News. 1. The Spirit gives the charismata, 1 Co 12:4f, that guarantee the message; the gift of tongues, Ac 2:4+, of miracles, 10:38, of prophecy, 11:27+; 20:23; 21:11, of wisdom, 6:3,5,10:2, the Spirit fives strength to proclaim Jesus as Messiah in spite of persecution 4:8,31; 5:32; 6:10;cf. Ph 1;19 and to bear witness to him, Mt. 10;20p; Jn 15:26; Ac 1:8; 2 Tm 1:7f,cf. following note; 3. The Spirit guides the Church in her major decisions: the  admission of pagans, Ac 8:29,40; 10:19,44-47; 11;12-16; 15:8, without obligation to observe the  Law, 15:28; Paul’s mission to the pagan worlds, 13:2f; 16:6-7; 19:1 (Western Text) cf. Mt. 3:16+,Ac also mentions the Spirit  as received in baptism and forgiving sins, 2:38, cf. Rm 5:5+.”; Footnote ^j says “The primary functions of the apostles is to bear witness: not only to Christ’s resurrection, Lk. 24:48, Ac 2:32, 3:15, 4:33, 3:32, 24:48,13;31, 22:15, but also to the whole of is public life, Lk 1:21, Jn 15:27, Ac. 1:22, 10:39f.”; and Footnote ^k says “nothing can limit the apostolic mission.”