The texts from the Roman Catholic Lectionary today challenge us to contemplate the deeper meaning of our experiences as a guide to how the action we choose aligns with the Way of Jesus.
The reading from the Prophet Ezekiel shares the Vision of God on the Cherubim.
* [1:1] The thirtieth year, which corresponds to the fifth year of exile (v. 2), has never been satisfactorily explained; possibly it refers to the prophet’s age, or the anniversary of the finding of the book of the law in the Temple during Josiah’s reform of 622 (2 Kgs 22:1–13). The river Chebar: probably a canal near Nippur, southeast of Babylon, one of the sites on which the Jewish exiles were settled.
* [1:2] The fifth day…the fifth year: the end of July, 593 B.C.; cf. v. 1.
* [1:4] The North: Zaphon, the traditional abode of the gods; see notes on Jb 37:22; Ps 48:3; Is 14:13–15.
* [1:5] Four living creatures: identified as cherubim in 10:1–2, 20. Known from Assyrian religion as minor guardian deities of palaces and temples, the cherubim were usually portrayed in gigantic sculpture with the bodies of bulls or lions, wings like an eagle and a human head. In the Jerusalem Temple, the Lord was enthroned above in the holy of holies (Is 6:1–2).
* [1:26] Looked like a human being: the God who transcends the powers of the human imagination is pictured here in the likeness of an enthroned human king. (Ezekiel, CHAPTER 1 | USCCB, n.d.)
Psalm 148 offers praise for God’s Universal Glory.
* [Psalm 148] A hymn inviting the beings of heaven (Ps 148:1–6) and of earth (Ps 148:7–14) to praise God. The hymn does not distinguish between inanimate and animate (and rational) nature. (Psalms, PSALM 148 | USCCB, n.d.)
In the Gospel of Matthew, Jesus again foretells His Death and Resurrection and deals with the Temple Tax.
* [17:22–23] The second passion prediction (cf. Mt 16:21–23) is the least detailed of the three and may be the earliest. In the Marcan parallel the disciples do not understand (Mk 9:32); here they understand and are overwhelmed with grief at the prospect of Jesus’ death (Mt 17:23).
* [17:24–27] Like Mt 14:28–31 and Mt 16:16b–19, this episode comes from Matthew’s special material on Peter. Although the question of the collectors concerns Jesus’ payment of the temple tax, it is put to Peter. It is he who receives instruction from Jesus about freedom from the obligation of payment and yet why it should be made. The means of doing so is provided miraculously. The pericope deals with a problem of Matthew’s church, whether its members should pay the temple tax, and the answer is given through a word of Jesus conveyed to Peter. Some scholars see here an example of the teaching authority of Peter exercised in the name of Jesus (see Mt 16:19). The specific problem was a Jewish Christian one and may have arisen when the Matthean church was composed largely of that group.
* [17:24] The temple tax: before the destruction of the Jerusalem temple in A.D. 70 every male Jew above nineteen years of age was obliged to make an annual contribution to its upkeep (cf. Ex 30:11–16; Neh 10:33). After the destruction the Romans imposed upon Jews the obligation of paying that tax for the temple of Jupiter Capitolinus. There is disagreement about which period the story deals with.
* [17:25] From their subjects or from foreigners?: the Greek word here translated subjects literally means “sons.”
* [17:26] Then the subjects are exempt: just as subjects are not bound by laws applying to foreigners, neither are Jesus and his disciples, who belong to the kingdom of heaven, bound by the duty of paying the temple tax imposed on those who are not of the kingdom. If the Greek is translated “sons,” the freedom of Jesus, the Son of God, and of his disciples, children (“sons”) of the kingdom (cf. Mt 13:38), is even more clear.
* [17:27] That we may not offend them: though they are exempt (Mt 17:26), Jesus and his disciples are to avoid giving offense; therefore the tax is to be paid. A coin worth twice the temple tax: literally, “a stater,” a Greek coin worth two double drachmas. Two double drachmas were equal to the Jewish shekel and the tax was a half-shekel. For me and for you: not only Jesus but Peter pays the tax, and this example serves as a standard for the conduct of all the disciples. (Matthew, CHAPTER 17 | USCCB, n.d.)
Tamora Whitney comments that it seems to her that Jesus is showing his true dual nature here. He is wholly God, and wholly man, son of God and son of Man.
This is a little miracle you don’t hear much about. I think the layers in this story are interesting. As God he is exempt from the tax but as man he will pay it, with miracle money. It’s a little bit of, let’s not make any more waves, things will go bad soon enough on their own. It is also a reflection of Render unto Caesar that which is Caesar’s and render unto God that which is God’s. While Jesus is here, he’s still subject to man’s laws and to human nature, even though he is really God. (Whitney, n.d.)
Don Schwager quotes “Jesus speaks of his death and resurrection,” by Origen of Alexandria (185-254 AD).
"I think we have an obligation to examine this, too: that Jesus was delivered into the hands of men, not by men into the hands of men but by powers to whom the Father delivered his Son on behalf of us all. In the very act of being delivered and coming under the power of those to whom he was delivered, he "destroyed him who had the power of death." For "through death he destroyed him who has the power of death, that is, the devil, and delivered all those who through fear of death were subject to lifelong bondage." (excerpt from COMMENTARY ON MATTHEW 13.8) (Schwager, n.d.)
The Word Among Us Meditation on Matthew 17:22-27 comments that title, “child of the kingdom”—and all the privileges and responsibilities that come with it—belongs to everyone who becomes a son or daughter of God through Baptism. It’s what St. Paul meant when he wrote that we are “fellow citizens . . . and members of the household of God” (Ephesians 2:19). It’s what Peter meant when he urged us to “be built into a spiritual house” that gives glory to God (1 Peter 2:5).
You may feel that you are a distant cousin of that kingdom. You may have times when it feels as if you’re stuck in some wilderness by yourself while the true children of the kingdom enjoy life in the palace. But that’s just not true. You belong because your heavenly Father chose you from before time began (Ephesians 1:4). You belong because Jesus died and rose for you (2 Corinthians 5:14-17). You belong because God has sent his Spirit into your heart (Galatians 4:6).
Who are you? A child of the kingdom. Never forget that.
“Jesus, thank you for making me a child of your kingdom! Teach me how to live in that calling every day.” (Meditation on Matthew 17:22-27, n.d.)
Friar Jude Winkler notes that Ezekiel was taken to Babylon in the first exile in 590 BCE prior to the major exile in 587 BCE. The visions of Ezekiel may have been connected to his mental state and phenomena like thunderstorms that resonated with the Glory of God. Jesus as Son of Man and Suffering Servant (Daniel 7 and the Song of Songs) would not have to pay the Temple Tax. Friar Jude reminds us that Matthew’s Gospel contains episodes that support the choice of Peter as the leader of the Church.
Fr. Richard Rohr, OFM, comments that the concept and human experience of mother is so primal, so big, deep, universal, and wide that to apply it only to our own mothers is far too small a container. It can only be applied to God. This is revolutionary! Mother is, for Julian of Norwich, the best descriptor for God Herself! Fr. Richard uses this to illustrate the courageous, original, and yet fully orthodox character of Julian’s teaching. Father Richard considers the archetypal human need for maternal care.
Julian helps me finally understand one major aspect of my own Catholic culture: why in heaven’s name, for centuries, did both the Eastern and Western Churches attribute so many beautiful and beloved places, shrines, hills, cathedrals, and works of religious art in the Middle East and Europe, not usually to Jesus, or even to God, but to some iteration of Mother Mary? I’ve always thought it was scripturally weak but psychologically brilliant. Many people in Julian’s time didn’t have access to scripture—in fact, most couldn’t read at all. They interpreted at the level of archetype and symbol. The “word” or logos was quite good, but a feminine image for God was even better.
This seemed to later sola scriptura (by scripture alone) traditions like a huge aberration or even outright heresy. Yet that is how much the soul needed a Mother Savior and a God Nurturer! In a profoundly patriarchal, hierarchical, judgmental, exclusionary, imperial, and warlike period of history and Christianity, I believe it was probably necessary and salutary.
God is, in essence, like a good mother—so compassionate that there was no need to compete with a Father God—as we see in Julian’s always balanced teachings. [2] (Rohr, n.d.)
When we encounter situations on our journey when our feelings may strongly urge us to “rock the boat” we invoke the Spirit of Wisdom to show the better Way to do as Jesus does.
References
Ezekiel, CHAPTER 1 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/ezekiel/1?2
Matthew, CHAPTER 17 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/matthew/17?22
Meditation on Matthew 17:22-27. (n.d.). The Word Among Us: Homepage. Retrieved August 12, 2024, from https://wau.org/meditations/2024/08/12/1046326/
Psalms, PSALM 148 | USCCB. (n.d.). USCCB. Retrieved August 12, 2024, from https://bible.usccb.org/bible/psalms/148?1
Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Mother Father God. Retrieved August 12, 2024, from https://cac.org/daily-meditations/mother-father-god/
Schwager, D. (n.d.). Not to Give Offense. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 12, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=aug12
Whitney, T. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved August 12, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/081224.html
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