1st Reading – Isaiah 45:1, 4-6
Thus says the LORD to his anointed, Cyrus,
whose right hand I grasp,
subduing nations before him,
and making kings run in his service,
opening doors before him
and leaving the gates unbarred:
For the sake of Jacob, my servant,
of Israel, my chosen one,
I have called you by your name,
giving you a title, though you knew me not.
I am the LORD and there is no other,
there is no God besides me.
It is I who arm you, though you know me not,
so that toward the rising and the setting of the sun
people may know that there is none besides me.
I am the LORD, there is no other.
Today’s reading from Isaiah was written between 587 and 539 BC, a time of great suffering in Jewish history. The Babylonians had reduced the temple and the city of Jerusalem to ruins, carried the important people of Judah into captivity, and demolished Judah as a nation.
Isaiah offered hope to the exiles by assuring them that God would restore them to the holy land and in so doing, the people of Israel would serve as a revelation of God to other nations.
In today’s reading, the prophet is telling the exiles that Cyrus — the Persian king who, in turn, is now conquering the Babylonians — is God’s instrument of saving power.
Thus says the LORD to his anointed, Cyrus,
This prophetic message resembles a royal decree, a formal statement wherein God addresses a king.
This particular decree is quite extraordinary because the God of Israel is addressing a Persian king. This is the only time in the entire Bible that a non-Jewish person is referred to as “the LORD’s anointed.” This remarkable title is given to Cyrus the Great because he is an agent of the Lord.
Later, in 538 BC, King Cyrus released the Israelites from captivity in Babylon, allowing them to return to their homeland and rebuild the temple (see Ezra 1:1-8).
whose right hand I grasp,
Isaiah prophesies that God will take hold of Cyrus’ right hand, symbolizing divine assistance and conferral of royal authority.
A foreign king serving an instrumental role in the salvation of Israel would have been a stunning revelation to the Israelites — it did not at all fit in with their exclusive, nationalistic mentality.
God’s plans can involve events that can seem disconcerting or even contradictory to our understanding of his divine will.
subduing nations before him, and making kings run in his service, opening doors before him and leaving the gates unbarred:
This pagan ruler will subdue nations, disarm kings, and open gates that no one can close (i.e. gain access to fortified cities) — all in service to the God of Israel.
For the sake of Jacob, my servant, of Israel my chosen one, I have called you by your name, giving you a title, though you knew me not.
The statement from God to Cyrus begins. God makes it clear that he has chosen Cyrus to do all this for the sake of the Israelites (Jacob/Israel).
God often works through people who may not even recognize his name.
I am the LORD and there is no other, there is no God besides me.
If the God of one people works miracles by guiding the actions of a completely different people, it becomes obvious that there is one omnipotent God who governs all — which is precisely what God says to Cyrus.
It is I who arm you, though you know me not, so that toward the rising and the setting of the sun men may know that there is none besides me.
God has chosen Cyrus to deliver Israel for a specific purpose: so that people from all corners of the earth (“toward the rising and the setting of the sun”), may come to know and recognize that there is no other God but the Lord.
I am the LORD, there is no other.
God declares his own universal sovereignty; he is the one and only God.
This is a foundational tenet of Judaism and a huge departure from the polytheistic cultures that surrounded Israel.
Overall, this passage is considered a remarkable example of prophetic foresight, as it mentions Cyrus by name and describes his divine appointment to free the Jewish exiles from Babylon to their homeland. This prophecy was made before Cyrus became the king of Persia and is seen as evidence of the prophetic tradition in ancient Israel. It highlights God’s sovereignty over historical events and the use of foreign rulers as instruments of his divine plan.
2nd Reading – 1 Thessalonians 1:1-5b
Paul, Silvanus, and Timothy to the church of the Thessalonians
in God the Father and the Lord Jesus Christ:
grace to you and peace.
We give thanks to God always for all of you,
remembering you in our prayers,
unceasingly calling to mind your work of faith and labor of love
and endurance in hope of our Lord Jesus Christ,
before our God and Father,
knowing, brothers and sisters loved by God,
how you were chosen.
For our gospel did not come to you in word alone,
but also in power and in the Holy Spirit and with much conviction.
Saint Paul’s first letter to the Thessalonians is an enduring testament to the early Christian community and the enduring wisdom of Paul’s teachings. This letter will provide our second readings for the remaining five weeks of the liturgical year.
The Christian community in Thessalonica, modern-day Thessaloniki in Greece, was one of the earliest to receive the message of Christ. Founded by Saint Paul during his second missionary journey around 50 AD, it was a vibrant and dynamic group of believers. However, as with many early Christian communities, the Thessalonian Christians faced challenges and uncertainties.
Paul wrote to them after he had moved on to Corinth. He received word that certain questions were troubling the Thessalonians: questions about topics like life after death and the second coming of Christ. Paul addresses these questions in this first letter, which is the earliest writing in all the New Testament.
Today we hear Paul’s opening greeting.
Paul, Silvanus, and Timothy to the church of the Thessalonians in God the Father and the Lord Jesus Christ: grace to you and peace.
Paul follows the traditional pattern of beginning a letter, which aligns with conventions from both Greco-Roman and Jewish societies of the time:
- It attributes authorship (Paul, Silvanus, and Timothy) to establish the credibility and authority of the message,
- It mentions the recipients (“the church of the Thessalonians”) to ensure the letter reached its intended audience,
- It includes an opening greeting (“grace to you and peace”).
“Grace to you and peace” is a customary salutation found in Paul’s letters, reflecting his Christian perspective but still maintaining some similarity to traditional Greek and Roman letter openings that often wished well-being and favor upon the recipient.
The wish for grace (cháris) and peace (eirēnē) is the Greek equivalent of the Hebrew shālôm.
We give thanks to God always for all of you, remembering you in our prayers, unceasingly calling to mind your work of faith and labor of love and endurance in hope of our Lord Jesus Christ,
Paul expresses his gratitude for the Thessalonian Christians and praises them for their fidelity to the gospel, which was reflected in their actions (“work of faith and labor of love”).
Thessalonica was a diverse pagan city, and the early Christian community there experienced opposition and persecution from both the Jewish religious authorities and the broader pagan society. Their “endurance in hope” was remaining faithful to Christ despite this adversity.
before our God and Father, knowing, brothers loved by God, how you were chosen.
Paul continues to encourage them by affirming that they are beloved by God and specially chosen.
Being a seaport on the important Roman road called Via Egnatia, Thessalonica was one of the most important cities in the Roman province of Macedonia. Paul knew that if the gospel message took hold there and the church overcame the persecution they were facing, Christianity would be more easily able to move both east and west — which is exactly what happened.
That being said, all people are loved by God and specially chosen for their own role in salvation history.
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 reminds the Thessalonians that they weren’t won over by his words alone. The gospel he preached to them was foretold by the prophets, fulfilled by Christ, and propelled by the Holy Spirit.
“It must be said that the Holy Spirit is the principal agent of evangelization: it is He who impels each individual to proclaim the Gospel, and it is He who in the depths of consciences causes the word of salvation to be accepted and understood.” [Pope Saint Paul VI, Evangelii nuntiandi, 75]
Gospel – Matthew 22:15-21
The Pharisees went off
and plotted how they might entrap Jesus in speech.
They sent their disciples to him, with the Herodians, saying,
“Teacher, we know that you are a truthful man
and that you teach the way of God in accordance with the truth.
And you are not concerned with anyone’s opinion,
for you do not regard a person’s status.
Tell us, then, what is your opinion:
Is it lawful to pay the census tax to Caesar or not?”
Knowing their malice, Jesus said,
“Why are you testing me, you hypocrites?
Show me the coin that pays the census tax.”
Then they handed him the Roman coin.
He said to them, “Whose image is this and whose inscription?”
They replied, “Caesar’s.”
At that he said to them,
“Then repay to Caesar what belongs to Caesar
and to God what belongs to God.”
Our gospel reading picks up from last week, finding Jesus once again in a confrontation with the Jewish religious leaders. At issue is whether one’s obligations to the state are at odds with one’s ultimate allegiance to God.
The Pharisees went off and plotted how they might entrap Jesus in speech.
The Pharisees were a religious sect known for their strict adherence to Jewish law and traditions. They were highly influential among the Jewish population and had a strong focus on religious purity, the interpretation of Jewish law, and the expectations of the Messiah.
They viewed Jesus as a threat to their established religious order and the influence they held over the people, so they sought to discredit him.
They sent their disciples to him, with the Herodians,
Many Pharisees were deeply opposed to Roman rule. They resented the foreign occupation of Judea and the imposition of Roman laws and taxes on the Jewish people. They longed for independence and the reestablishment of Jewish sovereignty.
The Herodians were a political faction who supported Herod the Great, the ruler appointed by the Romans as the “king” of Judea. They believed that supporting the Roman-backed Herodian monarchy was a pragmatic way to maintain stability and promote prosperity. They were quite well disposed to Roman rule.
It’s difficult to imagine any two groups more at odds with each other, yet here they join forces to plot against Jesus.
saying, “Teacher, we know that you are a truthful man and that you teach the way of God in accordance with the truth. And you are not concerned with anyone’s opinion, for you do not regard a person’s status.
They begin by flattering Jesus, in order to set up a seemingly sincere inquiry.
If they really believed these words, they would be receptive to Jesus’ teachings rather than contesting him at every opportunity.
Tell us, then, what is your opinion: Is it lawful to pay the census tax to Caesar or not?”
They ask Jesus to opine on whether Jewish religious law allows payment of taxes to Caesar, the Roman ruler. This is a politically and religiously charged question designed to put Jesus in a difficult position.
The Herodians were more inclined to support paying taxes to Rome, often due to pragmatic and political reasons, while the Pharisees were totally against it for religious reasons. How could a God-fearing Jew pay taxes to an emperor who considered himself a god?
If Jesus replies that it is lawful to pay taxes to Caesar, the Pharisees could discredit him in the eyes of the Jewish people, who were highly nationalistic. However, if Jesus says that it’s unlawful to pay taxes to Caesar, the Herodians could have him arrested for sedition.
Knowing their malice, Jesus said, “Why are you testing me, you hypocrites?
Jesus sees through their flattery and calls them out on it. He knows exactly what they are trying to do.
They are hypocrites because both groups were in fact publicly paying the tax; their act of being perplexed by this issue was completely fake.
Show me the coin that pays the census tax.”
Even the coin itself was abhorrent to the Jewish people. It bore the image of Caesar along with titles that accorded him political honor and divine status, both of which violated Jewish law.
Using such a coin could be viewed as a form of idolatry, a grave offense.
(To avoid these issues in daily life, the Jewish people used plain copper coins that did not bear such images, allowing them to navigate daily transactions without violating their religious principles.)
Then they handed him the Roman coin.
Jesus’ request for them to produce a coin was a shrewd and subtle move. By doing so, he puts the onus on them to provide this highly questionable item.
Notice that they produce one without hesitation. They have already compromised their beliefs by carrying around these graven images with them. Jesus’ enemies have already lost credibility.
He said to them, “Whose image is this and whose inscription?”
Jesus employs the Socratic approach, where a teacher asks questions to stimulate critical thinking and self-examination.
He is obviously not asking in order to learn something; everyone present knows the answer.
They replied, “Caesar’s.”
The specific inscriptions on Roman coins could vary over time and across different issues of coinage. An example of an inscription on a Roman coin during this time: “Tiberius Caesar Son Of The Divine Augustus, Great High Priest.”
At that he said to them, “Then repay to Caesar what belongs to Caesar and to God what belongs to God.”
Jesus’ answer is so immediate and so profound that it is difficult to grasp its full meaning. He directs them to “give back” or “repay” (apodídōmi) what is owed to both the emperor and God.
Jesus’ strategically brilliant answer has a dual meaning. It addresses the Pharisees’ concern about graven images by suggesting that since Caesar’s image is on the coin, it should be returned to Caesar to avoid dealing in graven images. On the other hand, his answer can also be interpreted as “Pay your taxes.” The trap has failed.
In one master stroke, Jesus has demonstrated how to handle a difficult question with wisdom. His response has had lasting significance in Christian theology and ethics, contributing to the understanding of the relationship between religion and the state. One can indeed be loyal both to a religious tradition and to a secular power — it can be very difficult at times, but it’s possible.
In addition to escaping their trap, he has also offered a profound spiritual teaching. Jesus responds to a tedious question about taxes by adding a mandate to also give to God what is God’s — a question which wasn’t even put to him.
And what belongs to God? Our very lives.
Connections and Themes
All peoples. The Bible is filled with teachings on universalism, and for good reason: it is at the heart of an authentic faith in God. With God, there are no insiders or outsiders. All peoples, all lands, are called on to praise him. And all the major religions of the world do just that.
Throughout history, when confronted by the vastness of the universe, humans have been acutely aware of their own smallness and fragility. This awareness has often sparked a belief in the divine, as people seek comfort and purpose in the face of such cosmic enormity. It’s a fundamental part of our human experience, compelling us to praise God with expressions of awe, gratitude, and humility.
This foundational knowledge of God transcends borders, cultures, and political differences.
Insiders and outsiders. We humans are the ones who categorize people as insiders or outsiders. We define people and draw boundaries between them based on gender, race, age, class, culture, talent — the list goes on and on.
God does not abide by such criteria; he cares about and for all people (see Isaiah 19:25 for shocking evidence of this). God also works through all people to accomplish good in the world. Even ancient Israel, God’s chosen people, acknowledged this. Israel’s return from Babylonian exile, a dramatic turn of events that marked the rebirth of the nation, is credited to Cyrus, a Persian ruler and an outsider extraordinaire.
In our time we have witnessed similar dramatic events:
-
- Mohandas Gandhi, a humble Hindu lawyer, led a non-violent revolution in India,
- Martin Luther King, Jr., a Baptist minister, inspired peaceful resistance against racial discrimination,
- Susan B. Anthony, a teacher, fought for women’s voting rights in the United States,
- Nelson Mandela, a lawyer, championed the end of apartheid in South Africa.
These individuals were considered outsiders in their societies, but through them, God broke down walls of division. These outsiders became insiders and brought others inside with them.
Criteria for deciding. If neither gender, nor race, nor age, nor class, nor culture qualifies one for being an insider, what does? Today’s readings suggest that it’s service to others. Whether Cyrus was aware of the implications of his foreign policy or not, he issued a decree allowing captive peoples to return to their homelands. Paul and his companions gained entry into various communities of the ancient world as they preached the good news of the gospel to people of cultures not their own. In breaking down the walls of prejudice, the social activists of our own age liberated not only the oppressed groups to which they belonged but also those who had oppressed them. The lives of these dynamic people show us that service to others draws them into our circles and encircles us in theirs.
Outsiders by choice. Some people, by their conduct, make themselves outsiders to God’s kingdom. They refuse to help others, or, even worse, they seek their undoing. Those who tried to trick Jesus in today’s gospel are an example of this. By birth they belonged to the People of God, but their actions defied the covenant relationship they were so proud of.
With open arms, God invites all into an embrace of love. As we have been embraced by God, so we are called to embrace all others.
Sunday Readings 