Tradition and Taxes

The texts from the Roman Catholic Lectionary today challenge us to clear out the misconceptions and myths that may be restricting our mission of care and compassion that is the work of God.

Who pays the Tax?

The Reading from the Book of Deuteronomy exhorts us to be witness to The Lord’s Majesty and Compassion.

* [10:16] Circumcise therefore the foreskins of your hearts: cf. 30:6; Jer 4:4; Rom 2:29. The “uncircumcised heart” (Lv 26:41; Jer 9:25; Ez 44:7, 9) is closed and unreceptive to God, just as “uncircumcised ears” (Jer 6:10) are closed to the word of the Lord, and “uncircumcised lips” (Ex 6:12, 30) are a hindrance to speaking on behalf of the Lord. (Deuteronomy, CHAPTER 10 | USCCB, n.d.)

Psalm 147 is a hymn to praise the Creator

* [Psalm 147] The hymn is divided into three sections by the calls to praise in Ps 147:1, 7, 12. The first section praises the powerful creator who restores exiled Judah (Ps 147:1–6); the second section, the creator who provides food to animals and human beings; the third and climactic section exhorts the holy city to recognize it has been re-created and made the place of disclosure for God’s word, a word as life-giving as water. (Psalms, PSALM 147 | USCCB, n.d.)

In the Gospel of Matthew, Jesus addresses Payment of 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.)

Margo Minnich comments that Ignatian spirituality compels us to love as God loves, requiring us to enter into solidarity with others, including the orphan, the widow, and the stranger.

Solidarity is not sympathy or pity. In fact, we cannot live in solidarity with those we pity. Rather, solidarity is proximity, commitment, and sharing in benefits and burdens that life provides. It means opening our lives to those who God loves. 

Ignatian spirituality further requires that we seek justice. This is not justice sought out of charity or pity. It is justice born of our solidarity and relationship with others.

In this way, the widow, the orphan, and the alien from scripture are not merely symbols, but people we meet every day. The single parent struggling to pay rent. The refugee waiting to find safety. The elderly woman eating alone at a nursing home. Ignatius would ask: Who is suffering today and how am I being called to solidarity with them? (Minnich, 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.)

Friar Jude Winkler reflects on the texts of today. God chose the Jewish people and they are instructed to respond with generosity especially to the poor by following God’s example. In the Gospel of Matthew, Jesus' prediction of His Passion cites “Son of Man” from Daniel 7 and the songs of the suffering servant from Isaiah. Referring to the temple tax, Jesus asks who do we take taxes from? He cites “foreigners” and even though, tells Peter to fish and pay the tax. Friar Jude concludes with the phrase “May God bless”.

Fr. Richard Rohr, OFM, explores how Paul’s mystical encounter with the risen Christ led him to embrace paradoxical thinking.

Not only was Paul’s way of thinking changed by his mystical experience, his way of being in the world was also transformed. Suddenly this persecutor—and possibly murderer—of Christians is Christ’s “chosen vessel,” sent “to carry my name before the gentiles and kings and the sons of Israel” (Acts 9:15). This dissolves the strict line between good and bad, between in-group “Jews” and out-group “gentiles.” The paradox has been overcome in Paul’s very person. He now knows that he is both sinner and saint, and we too must trust the same. These two seeming contradictions don’t cancel one another. Once the conflict has been overcome in ourselves, we realize we are each a living paradox and so is everyone else. We begin to see life in a truly spiritual way.  

Perhaps this is why Paul loves to teach dialectically. He presents two seemingly opposing ideas, such as weakness and strength, flesh and spirit, law and grace, faith and works, Jew and Greek, male and female. Dualistic thinking usually takes one side, dismisses the other, and stops there. Paul doesn’t do that. He forces us onto the horns of the dilemma and invites us to wrestle with the paradox. If we stay with him in the full struggle, we’ll realize that he eventually brings reconciliation on a higher level, beyond the essential struggle where almost all of us start. [1] (Rohr, n.d.)

We seek the guidance of the Holy Spirit as we try to approach our relationship with the people in our environment “circumcized” by our tendency to misunderstand how the celebration of tradition may take us away from living as disciples of Christ.

References

Deuteronomy, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/deuteronomy/10?12 

Matthew, CHAPTER 17 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/matthew/17?22 

Minnich, M. (n.d.). Daily Reflection. Creighton Online Ministries: Home. Retrieved August 11, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-august-11-2025 

Psalms, PSALM 147 | USCCB. (n.d.). Daily Readings. Retrieved August 11, 2025, from https://bible.usccb.org/bible/psalms/147?12 

Rohr, R. (n.d.). Daily Meditations — Center for Action and Contemplation. Center for Action and Contemplation. Retrieved August 11, 2025, from https://cac.org/daily-meditations/meeting-the-risen-christ/ 

Schwager, D. (n.d.). Not to Give Offense. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved August 11, 2025, from https://www.dailyscripture.net/daily-meditation/?ds_year=2025&date=aug11 

Workers for the Harvest

The texts from the Roman Catholic Lectionary today, the Feast of Saint Luke, evangelist, highlight our role as disciples of Jesus to use our time, treasure, and talent to support the acceptance of the Good News in our environment.

Develop Workers

The reading from the Second Letter to Timothy shares personal instructions and Paul’s Loneliness.

* [4:1–5] The gravity of the obligation incumbent on Timothy to preach the word can be gauged from the solemn adjuration: in the presence of God, and of Christ coming as universal judge, and by his appearance and his kingly power (2 Tm 4:1). Patience, courage, constancy, and endurance are required despite the opposition, hostility, indifference, and defection of many to whom the truth has been preached (2 Tm 4:2–5).

* [4:3] Insatiable curiosity: literally, “with itching ears.”

* [4:6] The apostle recognizes his death through martyrdom to be imminent. He regards it as an act of worship in which his blood will be poured out in sacrifice; cf. Ex 29:38–40; Phil 2:17.

* [4:7] At the close of his life Paul could testify to the accomplishment of what Christ himself foretold concerning him at the time of his conversion, “I will show him what he will have to suffer for my name” (Acts 9:16).

* [4:8] When the world is judged at the parousia, all who have eagerly looked for the Lord’s appearing and have sought to live according to his teachings will be rewarded. The crown is a reference to the laurel wreath placed on the heads of victorious athletes and conquerors in war; cf. 2 Tm 2:5; 1 Cor 9:25.

* [4:9–13] Demas either abandoned the work of the ministry for worldly affairs or, perhaps, gave up the faith itself (2 Tm 4:10). Luke (2 Tm 4:11) may have accompanied Paul on parts of his second and third missionary journeys (Acts 16:10–12; 20:5–7). Notice the presence of the first personal pronoun “we” in these Acts passages, suggesting to some that Luke (or at least some traveling companion of Paul’s) was the author of Acts. Mark, once rejected by Paul (Acts 13:13; 15:39), is now to render him a great service (2 Tm 4:11); cf. Col 4:10; Phlm 24. For Tychicus, see Eph 6:21; cf. also Acts 20:4; Col 4:7.

* [4:10] Galatia: some manuscripts read “Gaul” or “Gallia.”

* [4:14–18] Alexander: an opponent of Paul’s preaching (2 Tm 4:14–15), perhaps the one who is mentioned in 1 Tm 1:20. Despite Paul’s abandonment by his friends in the province of Asia (cf. 2 Tm 1:15–16), the divine assistance brought this first trial to a successful issue, even to the point of making the gospel message known to those who participated in or witnessed the trial (2 Tm 4:16–17). (2 Timothy, CHAPTER 4 | USCCB, n.d.)

Psalm 145 praises the Greatness and the Goodness of God.

* [Psalm 145] A hymn in acrostic form; every verse begins with a successive letter of the Hebrew alphabet. Acrostic poems usually do not develop ideas but consist rather of loosely connected statements. The singer invites all to praise God (Ps 145:1–3, 21). The “works of God” make God present and invite human praise (Ps 145:4–7); they climax in a confession (Ps 145:8–9). God’s mighty acts show forth divine kingship (Ps 145:10–20), a major theme in the literature of early Judaism and in Christianity. (Psalms, PSALM 145 | USCCB, n.d.)

The Gospel of Luke provides instructions for the Mission of the Seventy.

* [10:1–12] Only the Gospel of Luke contains two episodes in which Jesus sends out his followers on a mission: the first (Lk 9:1–6) is based on the mission in Mk 6:6b–13 and recounts the sending out of the Twelve; here in Lk 10:1–12 a similar report based on Q becomes the sending out of seventy-two in this gospel. The episode continues the theme of Jesus preparing witnesses to himself and his ministry. These witnesses include not only the Twelve but also the seventy-two who may represent the Christian mission in Luke’s own day. Note that the instructions given to the Twelve and to the seventy-two are similar and that what is said to the seventy-two in Lk 10:4 is directed to the Twelve in Lk 22:35.

* [10:1] Seventy[-two]: important representatives of the Alexandrian and Caesarean text types read “seventy,” while other important Alexandrian texts and Western readings have “seventy-two.”

* [10:4] Carry no money bag…greet no one along the way: because of the urgency of the mission and the singlemindedness required of missionaries, attachment to material possessions should be avoided and even customary greetings should not distract from the fulfillment of the task.

* [10:5] First say, ‘Peace to this household’: see notes on Lk 2:14 and Mt 10:13.

* [10:6] A peaceful person: literally, “a son of peace.” (Luke, CHAPTER 10 | USCCB, n.d.)

George Butterfield comments that the Gospel reading emphasizes the urgency of what Jesus calls “the harvest.”

He sends out disciples who will go before him, curing the sick and proclaiming the kingdom of God. While they go, they need to ask God to send them more laborers. They are not to load themselves down with extra stuff and they don’t have time to dilly dally on the way by greeting everyone who passes by. They are to stay in the first house that offers them hospitality and not move across the street because that home has better food and drink. They are to be modest and not make special food demands. Food, housing, and hospitality will be the payment for their labor in the vineyard. (Butterfield, n.d.)

Don Schwager quotes “Jesus the Good Shepherd changes wolves into sheep,” by Cyril of Alexandria (376-444 AD).

"How then does [Jesus] command the holy apostles, who are innocent men and 'sheep,' to seek the company of wolves, and go to them of their own will? Is not the danger apparent? Are they not set up as ready prey for their attacks? How can a sheep prevail over a wolf? How can one so peaceful conquer the savageness of beasts of prey? 'Yes,' he says, 'for they all have me as their Shepherd: small and great, people and princes, teachers and students. I will be with you, help you, and deliver you from all evil. I will tame the savage beasts. I will change wolves into sheep, and I will make the persecutors become the helpers of the persecuted. I will make those who wrong my ministers to be sharers in their pious designs. I make and unmake all things, and nothing can resist my will.'" (excerpt from COMMENTARY ON LUKE, HOMILY 61) (Schwager, n.d.)

The Word Among Us Meditation on Luke 10:1-9 comments that before sending them out, Jesus told his disciples to pray for more laborers for the harvest (Luke 10:2). St. Luke himself heard this call and devoted his life to spreading the good news. He traveled with St. Paul on his missionary journeys, where he encountered numerous dangers and difficulties. When he returned from his travels, he continued to share the good news by compiling both his Gospel and the Book of Acts. How many people throughout the centuries have been touched by his inspired words!

What is your story? What has Jesus done for you, and what have you seen him do for others? You don’t have to share it with a whole town; just start with one person. You don’t need extensive training, either. All you need are your gratitude and humility as you recall your experience.

Today, imagine one of the characters in Luke’s Gospel walking into a Galilean village, standing in front of the synagogue, and sharing how Jesus had changed their life. Let their example give you the courage to follow in their footsteps. Know that St. Luke and these seventy-two believers are rooting for you to step out in faith and tell your own “Jesus story”!

“St. Luke, pray for me as I share my story of how Jesus has touched my life.” (Meditation on Luke 10:1-9, n.d.)

Friar Jude Winkler notes the unusual terminology for Paul in a letter to Timothy in which Luke is mentioned as a companion to Paul in prison. The seventy two disciples are linked to the number of elders chosen to assist Moses. Friar Jude reminds us of the need to trust Providence and accept hospitality as we work toward living the Law and Love of God to its fullest extent.

Fr. Richard Rohr, OFM, understands the cosmos as the first Incarnation of God. 

For most of us, this is a significant shaking of our foundational image of the universe and of our religion. Yet if any group should have come to this quite simply and naturally, it should have been the three groups of believers that call themselves monotheists: Jews, Christians, and Muslims all believe that the world was created by one God. It would seem to follow therefore that everything, everything without exception, would bear the clear imprint and likeness of the one Creator.  

Our very suffering now, our condensed presence on this common nest that we have fouled, will soon be the ONE thing that we finally share in common. It might well be the one thing that will bring us together. The earth and its life systems on which we all entirely depend (just as we depend on God!) might soon become the very thing that will convert us to a simple gospel lifestyle, to necessary community, and to an inherent and universal sense of the holy.  (Rohr, n.d.)

We contemplate the work to be done today and seek the inspiration of the Spirit that is in the breath of Creation to call workers to the continuing harvest of full life promised by Christ.

References

Butterfield, G. (n.d.). Daily Reflection Of Creighton University's Online Ministries. OnlineMinistries. Retrieved October 18, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/101824.html 

Luke, CHAPTER 10 | USCCB. (n.d.). Daily Readings. Retrieved October 18, 2024, from https://bible.usccb.org/bible/luke/10?1 

Meditation on Luke 10:1-9. (n.d.). The Word Among Us: Homepage. Retrieved October 18, 2024, from https://wau.org/meditations/2024/10/18/1107159/ 

Psalms, PSALM 145 | USCCB. (n.d.). Daily Readings. Retrieved October 18, 2024, from https://bible.usccb.org/bible/psalms/145?10 

Rohr, R. (n.d.). Revealed in and through Creation. Richard Rohr. Retrieved October 18, 2024, from https://cac.org/daily-meditations/revealed-in-and-through-creation/ 

Schwager, D. (n.d.). The Kingdom of God Has Come near to You. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved October 18, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=oct18a 

2 Timothy, CHAPTER 4 | USCCB. (n.d.). Daily Readings. Retrieved October 18, 2024, from https://bible.usccb.org/bible/2timothy/4?10