CT - We must render to God what is God’s

We must render to God what is God’s

Twenty-ninth Sunday in Ordinary Time (A), Isaiah 45:1, 4-6.

Cyrus the Great (c. 585-c.529 B.C.) was one of the most remarkable figures of all classical antiquity. Originally a tribal ruler in southwest Iran, he defeated his overlords, the Medes, and laid the foundations for what became the Persian Empire. Soon he conquered the rich kingdom of King Croesus of Lydia, and then, in 539, the vast empire of the Babylonians, thus becoming ruler of the greatest power in the civilized world of the time. Cyrus administered his empire with wisdom and tolerance. He respected the customs and religion of the nations he conquered. He allowed and encouraged captive peoples, including the Israelites, to return home. For centuries after his death, Cyrus was regarded by thoughtful people as the model of a wise and effective ruler.

Today’s first reading is about Cyrus. The author of the second part of Isaiah offers his readers God’s reflections on this great conqueror who had now been victorious over the oppressors of the Israelites. At the end of the chapter that precedes our reading (45:28) God calls Cyrus His shepherd who would fulfill God’s every wish and see to the rebuilding of Jerusalem and the temple.

As our reading begins, God refers to Cyrus as "His anointed", i.e. as God’s messiah. This is a term that was usually reserved for Israelite kings and prophets, but here it is applied to Cyrus as God’s agent. Cyrus (a pagan!) would be in a one of a kind relationship with God.

The text then goes on to describe what God would do for Cyrus. God would be his friend and subdue kings before him and give him easy access to everything he wanted.

But in the next part of the reading, God makes it quite clear that it was He, God, who was in charge of what was going on and that Cyrus, for all his greatness, was a servant of God. Even though Cyrus may not have been aware of the influence of God in his life, it was nonetheless the Lord who was the ruler of all. Without Cyrus even being conscious of it, God would see to it that he would bring knowledge of God to the whole world.

Note the recurrent first personal pronoun in the second part of our reading: "I have called you ... I am the Lord ... it is I who arm you ... I am the Lord and there is no other." Cyrus would be a unique instrument of God’s providence for His people, but he would nonetheless remain the servant of the God of the Israelites.

This reading has to do with the relationship between civil society and the Lord, and it was chosen to provide background for the gospel reading (Mt. 22:15-21) in which Jesus addresses this same issue with the Pharisees.

Jesus does not speak of Caesar in the same extravagant terms that God uses to describe Cyrus. The socio-political situation in which Jesus lived was different from that of the soon-to-be- repatriated exiles in Babylon. It wasn’t quite clear what the relationship between the Jews and their Roman occupiers was supposed to be. But Jesus makes a point that applies to the relationship of God and Cyrus as well as to our situation today. That point is that both civil society and our relationship to God are important, and that each should receive proper attention.

Cyrus and Caesar and the government leaders of our own time are, in various ways, instruments of the Lord. God does not mean for His human creatures to live in anarchy. Some kind of secular leadership is necessary to enable us to live in peace with one another and to enjoy the gifts of creation that God intended us to have. God uses civil society to attain these ends.

At the same time, political power and secular government are only relatively important. In the final analysis, Cyrus and Caesar and contemporary leaders are all secondary and subordinate to the power and the will of the Lord. What God says to Cyrus in the second half of today’s reading ("I am the Lord and there is no other.") applies to every secular ruler of every age and place. When secular rulers forget that there is a higher power to which they are ultimately accountable, they lead their people into tyranny and oppression. Any power that does not acknowledge the ultimate power of God will sooner or later become an unjust power.

The agents of civil government — Cyrus and Caesar and contemporary elected officials — have a claim on our respect and obedience. Jesus tells us to give them their due. But God has a claim, too. God’s claim may be expressed differently in different societies, but God is still the Lord and there is no other and we must render to God what is God’s.

For Reflection and Discussion.

Do I see any connection between my religious faith and political life?

Where do I see God at work in contemporary events?



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	*Overtures* Reflection on the first readings of the Sunday liturgy By Archbishop Daniel E. Pilarczyk We must render to God what is God’s Twenty-ninth Sunday in Ordinary Time (A), Isaiah 45:1, 4-6. Cyrus the Great (c. 585-c.529 B.C.) was one of the most remarkable figures of all classical antiquity. Originally a tribal ruler in southwest Iran, he defeated his overlords, the Medes, and laid the foundations for what became the Persian Empire. Soon he conquered the rich kingdom of King Croesus of Lydia, and then, in 539, the vast empire of the Babylonians, thus becoming ruler of the greatest power in the civilized world of the time. Cyrus administered his empire with wisdom and tolerance. He respected the customs and religion of the nations he conquered. He allowed and encouraged captive peoples, including the Israelites, to return home. For centuries after his death, Cyrus was regarded by thoughtful people as the model of a wise and effective ruler. Today’s first reading is about Cyrus. The author of the second part of Isaiah offers his readers God’s reflections on this great conqueror who had now been victorious over the oppressors of the Israelites. At the end of the chapter that precedes our reading (45:28) God calls Cyrus His shepherd who would fulfill God’s every wish and see to the rebuilding of Jerusalem and the temple. As our reading begins, God refers to Cyrus as "His anointed", i.e. as God’s messiah. This is a term that was usually reserved for Israelite kings and prophets, but here it is applied to Cyrus as God’s agent. Cyrus (a pagan!) would be in a one of a kind relationship with God. The text then goes on to describe what God would do for Cyrus. God would be his friend and subdue kings before him and give him easy access to everything he wanted. But in the next part of the reading, God makes it quite clear that it was He, God, who was in charge of what was going on and that Cyrus, for all his greatness, was a servant of God. Even though Cyrus may not have been aware of the influence of God in his life, it was nonetheless the Lord who was the ruler of all. Without Cyrus even being conscious of it, God would see to it that he would bring knowledge of God to the whole world. Note the recurrent first personal pronoun in the second part of our reading: "I have called you ... I am the Lord ... it is I who arm you ... I am the Lord and there is no other." Cyrus would be a unique instrument of God’s providence for His people, but he would nonetheless remain the servant of the God of the Israelites. This reading has to do with the relationship between civil society and the Lord, and it was chosen to provide background for the gospel reading (Mt. 22:15-21) in which Jesus addresses this same issue with the Pharisees. Jesus does not speak of Caesar in the same extravagant terms that God uses to describe Cyrus. The socio-political situation in which Jesus lived was different from that of the soon-to-be- repatriated exiles in Babylon. It wasn’t quite clear what the relationship between the Jews and their Roman occupiers was supposed to be. But Jesus makes a point that applies to the relationship of God and Cyrus as well as to our situation today. That point is that both civil society and our relationship to God are important, and that each should receive proper attention. Cyrus and Caesar and the government leaders of our own time are, in various ways, instruments of the Lord. God does not mean for His human creatures to live in anarchy. Some kind of secular leadership is necessary to enable us to live in peace with one another and to enjoy the gifts of creation that God intended us to have. God uses civil society to attain these ends. At the same time, political power and secular government are only relatively important. In the final analysis, Cyrus and Caesar and contemporary leaders are all secondary and subordinate to the power and the will of the Lord. What God says to Cyrus in the second half of today’s reading ("I am the Lord and there is no other.") applies to every secular ruler of every age and place. When secular rulers forget that there is a higher power to which they are ultimately accountable, they lead their people into tyranny and oppression. Any power that does not acknowledge the ultimate power of God will sooner or later become an unjust power. The agents of civil government — Cyrus and Caesar and contemporary elected officials — have a claim on our respect and obedience. Jesus tells us to give them their due. But God has a claim, too. God’s claim may be expressed differently in different societies, but God is still the Lord and there is no other and we must render to God what is God’s. For Reflection and Discussion.** Do I see any connection between my religious faith and political life? Where do I see God at work in contemporary events?

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