How many times have we heard the  expression, “Render unto Caesar that which is Caesar’s and render unto God that which is God’s”? Today’s Gospel gives us the origin of that phrase.

The Pharisees, who have been attempting to trap Jesus for some time, have joined forces with some of their opponents, the Herodians, to pose a tricky question: Is it lawful to pay the census tax? Since the Pharisees didn’t believe it was lawful and the Herodians did, no matter what Jesus answered, someone was bound to be angered.

Jesus’ answer shows his acumen and wisdom. Instead of giving a direct reply, he first calls out the Pharisees for trying to trap him. He understands their motive  is to  find a reason to  kill  him,  and he lets them know that he recognizes that. Then he very carefully gives the reply we are familiar with, saying that some things belong to God and some things belong to Caesar. It is our responsibility to see the difference and respond accordingly.

This can be quite the challenge for us who live today in an increasingly secularized world. Many want to see how far they can push the limits and have us render unto Caesar that which belongs rightly to God. We must be ready for the test and continue to render unto God that which is God’s while still being actively engaged in the secular domain with the good news of the Gospel. Not an easy task by any means, and one that can be accomplished only with the grace of God himself.

First Reading

The LORD said to Cyrus, his anointed, "I am the LORD, there is no other" (Isaiah 45:1, 4-6).

In this new exodus, which is going to be effected by a non-Jew, we see a foreshadowing of God’s plan in Christ. Through Isaiah, God states his purpose in using Cyrus: “That toward the rising and the setting of the sun people may know that there is none besides me.” We see Cyrus as a sign by which all nations will come to know God, though Cyrus himself hadn’t known him. The implication is that those who’ve known God in a special way, that is Israel, have been bypassed so that God’s universal plan of covenantal love might proceed on course.

The irony is that it’s precisely because of this chastening that  Israel  will  become  the  fit  instrument  to  receive  the true Messiah in the years to come. Is it he who will call all nations into the renewed covenantal family of God with the pronouncement, “Now this is eternal life, that they should know you, the only true God, and the one whom you sent, Jesus  Christ”  (John 17:3).

Second Reading

Paul, Silvanus, and Timothy to the church of the Thessalonians: We thank God always for all of you (1 Thessalonians 1:1-5b).

Paul enjoyed a considerable success in Thessalonica, which would’ve been a prosperous town enjoying a heavy flow of traffic by land and sea. It was a  bustling seaport and likewise located on the main road east out of Rome. Judging from the content of the letter, Paul’s early success in preaching the Gospel there hadn’t dissipated after his forced exit by some members of the town’s Jewish population who opposed his teaching. The letter is quite praiseworthy toward the Thessalonian Christians, with the only apparent need for doctrinal correction coming in regard to the return or Second Coming of Christ. In fact, Paul says explicitly, “But concerning love of the brethren you have no need to  have any one write  to  you”  (4:9).

This week we get only a salutation and an initial commendation for “endurance in hope of our Lord Jesus Christ.” However, Paul confesses something that only he could know: that in some measure, the Thessalonians were “chosen” by God to receive a particularly powerful message from St. Paul. His preaching must have been anointed, given the  outcome  of  firm  faith  borne  in  these  steadfast Christians.

Gospel

Give to Caesar what is Caesar's, and to God what is God's (Matthew 22:15-21).

This reading represents a turn of the Jewish authorities from defense to offense. The extent of their ire is demonstrated in that the Pharisees and Herodians team up on Jesus in this passage. These are two factions whose only common interest would have been stopping Jesus. Interestingly, the dilemma that the Pharisees put to Jesus expresses the difference between the two factions. The Pharisees would’ve opposed the paying of taxes to the emperor, and the Herodians would’ve supported such an action. So Jesus, in the presence of each, is being asked by both to offend one or the other.

Jesus’ answer is stunning. Jesus asks the Pharisees for “the coin used for the tax,”—the tax required payment in a Roman coin minted by Caesar.The fact they had such a coin suggested their intention was to pay the Roman tax. Jesus rightly calls them “hypocrites.” He then says, “Give to Caesar what is Caesar’s.” What Jesus is saying to the Pharisees is this: “The coin you own owns you. By your sympathy with the Herodians, whom you oppose, you violate the very principle by which you sought to trap me.” The last part of Jesus’ retort could well have been addressed to both factions: “Give to God what is God’s.”

MEDITATION:
Imagine that you are with the group listening to the Pharisees confront Jesus about paying the census tax. What do you expect him to say? When he says, “Then repay to Caesar what belongs to Caesar and to God what belongs to God,” are you surprised? Now think about your own life. What in your life rightly belongs to Caesar? Are you giving to Caesar what is Caesar’s? What in your life belongs to God? Are you giving that to God? Which is easier to do: pay Caesar or pay God?

RESOLUTION:
As difficult as it may be, when you are paid this week, thank God that you are able to “render unto Caesar” by paying your taxes. Then set aside a donation to give to the Church or to the poor in order to “render unto God” as well.

Reprinted from  Opening the Word at Formed.org .
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