32nd Sunday in Ordinary Time, Year A. Nov. 8, 2026

 32^nd Sunday in Ordinary Time, Year A. Nov. 8, 2026

Wisdom 6:12-16; 1 Thessalonians 4:13-18; Matthew 25:1-13

 

Theme: Let Us Stay Awake for We Know Neither the Day nor the Hour

 

A.    A Brief Exegetical Analysis of Matthew 25:1-13

 

1. Historical and Literary Contexts

Many Bible scholars agree with Benjamin W. Bacon, who was the first to structure Matthew’s Gospel into Five Books, corresponding to the five books of the Pentateuch. Each book contains a narrative and a discourse. Based on this structure, our Gospel passage is located in the discourse of the Fifth Book (24:1–25:46). This discourse is called “eschatological” discourse because “it deals with the coming of the new age (the eschaton) in its fullness, with events that will precede it, and with how the disciples are to conduct themselves while awaiting an event that is as certain as its exact time is unknown to all but the Father.”^[1] Our Gospel passage is immediately preceded by the parable of the Faithful or Unfaithful Servant (24:45-51) and followed by the parable of the Talents (25:14-30). 

 

2. Form, Structure, and Movement

This parable account is rich in imagery. V. 1 serves as an introduction, while v. 13 acts as a conclusion. The parable itself can be divided into three movements: before the bridegroom's arrival (vv. 2-5), during his arrival (vv. 6-9), and after the door was locked (vv. 10-12). 

 

3.      Detailed Analysis

V. 1. Jesus likens the kingdom of heaven not to the ten virgins but to the situation narrated in the whole parable. This kingdom cannot be understood as life in heaven but as the full manifestation of God’s reign in the present life inaugurated by Jesus.

Vv. 2-5. The parable identifies Jesus as the bridegroom. The Old Testament prophets depict the Lord as the husband of Israel (see Jer 1-3; Hos 1-3; Is 1-3, 54, 62; Ez 16:23), and many New Testament passages speak of Jesus as the groom and the Church as the bride (see 2 Cor 11:2; Mt 9:15; Jn 3:29; Rev 21:2, 17). Matthew describes all ten brides as virgins, with “virginity” symbolizing the general temperance and self-control that characterizes the Christian life. In the context of this parable, all ten virgins are the bride of the bridegroom, because “they represent the Church, Christian believers, all of whom are individually the spiritually brides of Jesus and corporately the one Bride of Christ.”^[2] Each bride has an oil lamp, which refers to the light of the baptismal candle that the baptized are encouraged to keep burning brightly until the day the Lord returns. These oil lamps cannot function without oil, which symbolizes “good works” based on Mt 5:16, “Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father” (NABRE).

Therefore, the distinction between the wise and the foolish virgins should not be understood as the difference between believers and non-believers. Instead, it highlights the contrast between the “wise” believers, who are prepared for the endurance necessary to remain faithful until death or through the long wait for Jesus’ second coming, and the “foolish” believers, who are not. The extra oil signifies readiness and perseverance to maintain this Christian lifestyle until death or the day Jesus returns.

Vv. 6-9. The bridegroom's arrival at midnight signifies an unexpected hour when Jesus will return. The fact that each virgin must trim her lamp to meet the bridegroom means that every believer must present their baptismal light, burning brightly at the last judgment at the end of time. The wise virgins meet the bridegroom because they have extra oil and can trim their lamps. They represent believers who persevere and remain faithful until their death or the day the Lord returns. In contrast, the foolish virgins symbolize believers who do not persevere in maintaining their Christian faith until the end of time or their lives. The reason why the wise virgins cannot share their extra oil with the foolish ones is that each believer will be saved not by relying on someone else’s faith but by their own.

Vv. 10-12. The foolish virgins are now preoccupied with obtaining extra oil due to an emergency; the bridegroom has already arrived. This alludes to believers who wait until they are near the end of their earthly lives to begin living out their Christian lifestyle. Matthew warns them that it will be too late and that the Lord will tell them he does not know them, just as it happened to these foolish virgins. 

 V. 13. “Stay awake” does not mean believers should avoid physical sleep. It signifies that they must always be spiritually prepared because death or Jesus’ second coming occurs unexpectedly.

 

4.      Synthesis

The parable identifies Jesus as the bridegroom and the ten virgins, who represent all Church members, as the brides. It teaches the following lessons: (1) Jesus’ unexpected second coming and final judgment are real. (2) No one will be saved by relying on someone else’s faith. Each believer must stand before Jesus with their own baptismal light, burning brightly to represent their good works, at the last judgment at the end of time. (3) Because no one knows when Jesus will return, believers must always remain spiritually awake and prepared. This means they should consistently maintain their Christian good works and stay faithful until their death or Jesus’ return.   

 

B.     Pastoral Implications

 

1. Liturgical Context

Today's Scripture readings discuss how Christians should conduct themselves while awaiting their final judgment, whether at death or during Jesus’ second coming. The Gospel calls us to remain spiritually alert and always prepared. The first reading urges us to seek and love God, represented as Wisdom. The second reading encourages us to wait with hope.

 

2. What the Church Teaches Us Today

Our Holy Mother Church wants us to know that Jesus’s second coming and the final judgment at the end of time are true. While waiting for these eschatological events, we should remember that nobody will be saved using someone else’s faith. Each Christian will stand before Jesus with his or her own “baptismal lamp,” representing our good works. Also, because no one knows the day and time when our Lord will return, we are called to keep our “baptismal light” burning brightly. This means we should keep up our good works and remain faithful until our death or the end of the age, regardless of all the trials and suffering we go through. We can do all this only if we are in communion with God. Thus, our first reading urges us to seek and love God. Let us find our Lord in prayer and sacraments, especially in the Eucharist and Confession. And let us love him through our brothers and sisters and by supporting his Church. Only when we are in communion with God can we await Jesus’ second coming and our final judgment with hope in the resurrection, as Saint Paul encourages us in our second reading.

The context of this second reading is that the Thessalonian Christians were concerned and troubled by the delay of Jesus’ return, especially since some of their members were dying without benefiting from the glory that would accompany the return of Christ. Paul encourages them that their beloved deceased are not lost; God, through Jesus, will raise them up. They will be the first to enter the divine presence. Regarding the delay of Christ's return, in the passage that immediately follows our passage (1 Thes 5:1-10), Paul invites them and us to wait with hope, because we are children of the light and the day, not of the night or of the darkness.

Let us ask for God’s grace during this Mass, so that we may remain spiritually awake and prepared to meet our Lord whenever he returns or our earthly lives come to an end. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

 

 

 

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[1] NABRE, note to Mt 24:1–25:46.

[2] John Bergsma, The Word of the Lord: Reflections on the Sunday Mass Readings for Year A, 468-469.

All Saints & 31st Sunday in Ordinary Time Year A – Nov. 1, 2026

 

All Saints & 31^st Sunday in Ordinary Time Year A – Nov. 1, 2026

Revelation 7:2-4, 9-14; 1 John 3:1-3; Matthew 5:1-12a

 

Theme: The Beatitudes as the Lifestyle of the Kingdom of Heaven on Earth

 

A.    A Brief Exegetical Analysis of Matthew 5:1-12a

 

1. Historical and Literary Contexts

After the story of Jesus’ temptation (4:1-11), Jesus officially began his public ministry in Galilee (4:12-25), focused on establishing the kingdom of heaven on earth. In his initial preaching, he invited people to repent as a prerequisite for becoming members of this kingdom of heaven (4:17), called his first four disciples (4:18-22), and ministered to a vast multitude (4:23-25). Immediately after this section, Matthew presents a series of Jesus’ teachings, known as the “Sermon on the Mount” (Mt 5-7), in which Jesus instructs the crowds and his four new disciples on the lifestyle of the heavenly kingdom he has just established on earth. Notably, in our text, which introduces this section, Jesus calls them to follow the beatitudes to be regarded as “blessed” and to qualify as members of the kingdom of heaven. The teaching about the similes of salt and light (5:13-16) immediately follows our passage.

 

2. Form, Structure, and Movement

This sermon is introduced in vv. 1-2 and concluded in vv. 11-12. The main part of the text comprises eight parallel statements of the blessing (vv. 3-11).

 

3. Detailed Analysis

Vv. 1-2: This introduction contains four essential details. (1) “When he saw the crowds” shows that Jesus recognized their inner need, the hunger to hear the Word of God. (2) “He went up the mountain” alludes to Moses, who went up the mountain to meet with Yahweh and receive the Law (Exodus 19; 24). Here, Matthew portrays Jesus as a “Moses-like figure, but one who exceeds Moses as the authoritative Teacher of the Law.” The mountain also symbolizes a place of prayer. Jesus ascended the mountain to commune with his Father before ministering to the crowds. (3) His disciples came to him. These are the four newly called men (see 4:18-22). They know nothing yet; their approach to Jesus signifies their eagerness to learn from their Master. (4) He began to teach them. After assessing the crowds’ needs and communing with his Father through prayer, Jesus now teaches both the crowds and his disciples.

Vv. 3-10. These are the eighth beatitudes that Jesus presents to the crowds as a lifestyle for those who choose to become members of the kingdom of heaven. 

V. 3. The poor in spirit: From the Latin word ptochos, a poor denotes a beggar who is destitute and in need of help. Translated from the Old Testament word ’anāwîm, a poor is a person without material possessions who relies on God’s providence.^[1] Unlike Luke, Matthew adds “in spirit” to indicate that the kingdom of heaven is for all who humbly recognize their total dependence on God, regardless of social rank.

V. 4. In the second beatitude, Jesus calls those who mourn blessed and promises to comfort them. In its literal sense, this recalls God’s comfort to the people of Israel when they mourned the destruction of their temple, the occupation of their land, and the deportation of their kings and people into exile (see Is 61:1-3). In its spiritual sense, this beatitude refers to those who mourn their sins. Jesus calls the repentant “blessed” and promises to comfort them.

V. 5. The third beatitude recalls Psalm 37:11, “(…) the meek shall possess the land.” In this Psalm, the land refers to Palestine, but in this third beatitude, it signifies the kingdom of heaven. In the context of this beatitude, the word praeis, “meek,” does not denote shy people; rather, it refers to those who are humble, considerate, and not overly impressed by their own self-importance.^[2]

V. 6. The fourth beatitude alludes to Psalm 107:5, 8-9, which states that God satisfies the thirsty and fills the hungry with good things. While the Psalmist speaks of hunger and thirst for food and drink, Matthew indicates that the crowds will be called “blessed” if they are hungry and thirsty for righteousness. In the Bible, righteousness means acting according to divine or moral law.^[3]

V. 7. Repentance is essential to being part of the kingdom of heaven. A penitent relies on God’s grace and mercy. In this fifth beatitude, Jesus teaches that seekers of the kingdom of God should first forgive their fellow humans before expecting pardon for their sins from God. He emphasizes this point many times later on, for instance, in the prayer he taught his disciples: “... and forgive us our debts, as we forgive our debtors” (6:12, NABRE); in his response to the Pharisees, who opposed him because he welcomed sinners and tax collectors (9:9-13); and in the Parable of the Unforgiving Servant (18:21-35).

V. 8. According to Psalm 24:4, the “clean of heart” is the one “who has not given his souls to useless things, what is vain.” (NABRE). The Psalmist promises that only the “clean of heart” can go up the mountain of the Lord, his holy place ( the temple), to receive blessings and justice from God (Ps 24:3-5). In this sixth beatitude, Jesus promises that the “clean of heart” will see God in the kingdom of heaven.^[4]

V. 9. The kingdom of heaven established by Jesus is also the kingdom of peace. Therefore, the crowds should promote peace in their communities to qualify as “children of God” and, consequently, as members of the kingdom of heaven.

V. 10. In the fourth beatitude, Jesus linked “righteousness” with hunger and thirst. However, in this eighth beatitude, Jesus connects righteousness with persecution. He prepares the crowds to understand that seeking membership in the kingdom of heaven may involve the way of the cross, as many people may hate them and even persecute them.^[5] He promises that the kingdom of heaven will belong to those who accept persecution for the sake of righteousness.

Vv. 11-12. In this epilogue, Jesus continues the theme of persecution he developed in the eighth beatitude, but this time he addresses it directly to his four new disciples. He replaces “righteousness” with himself. The disciples are blessed, and their reward in heaven will be great when people falsely abuse and persecute them because of Jesus. Through the expression “Thus they persecuted the prophets who were before you” (v. 12b), Jesus suggests that discipleship may also involve carrying one's cross, as the disciples stand in the line of the persecuted prophets of Israel.^[6] 

 

4. Synthesis

The citizens of the heavenly kingdom must be the poor in spirit, those who mourn, the meek, those hungry and thirsty for righteousness, the merciful, the pure in heart, and the peacemakers. They should rejoice when they are falsely persecuted and abused for the sake of righteousness and because of Jesus. They are blessed when they follow all these beatitudes, for doing so qualifies them to become members of the kingdom of heaven.

 

B.     Pastoral Implications

 

1. Liturgical Context

The sacred author of our first reading tells us that in his vision, he saw a great multitude from every nation, race, people, and tongue standing before the throne of God. Today, we call them the “Saints.” In our second reading, Saint Paul says we are now called the children of God, and in heaven we will be like God, for we will see him as he is. This reassures us that we, too, will be the “Saints” one day. Then, to be among the “Saints” one day, Jesus teaches us in the Gospel to live by the beatitudes now, as the lifestyle of the kingdom of heaven.

 

2. What the Church Teaches Us Today

In our Gospel, Jesus teaches us how to live on earth to qualify as members of the kingdom of heaven. He asks us to be poor in spirit, meaning we should depend entirely on God through the sacraments, especially the Eucharist and Confession. He encourages us to “mourn” or regret our sins and to confess them regularly to stay “clean of heart.” He calls us to be humble, to hunger and thirst for righteousness, to forgive others, and to consistently promote peace wherever we live. We should not be sad but rejoice whenever people falsely abuse and persecute us for the sake of righteousness and because of his name.

We can live by all these beatitudes only if we keep prayer at the center of our lives. Matthew tells us that before Jesus taught the crowds, he went up the mountain. In biblical language, the mountain is the place of encounter with God. Jesus first encountered his Father God in prayer before ministering to the crowds. Our mountains today are our local Church, our families, and every place we connect with God in prayer. Let us consider meeting with God, our Father, in Eucharistic celebrations (especially on Sundays), family prayers, and group or individual prayers.

Let us ask for God’s grace during this Eucharistic liturgy, so that we may observe all these beatitudes wherever we live. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

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[1] NABRE, note to Mt 5:3.

[2] Barbara E. Reid, The Gospel According to Matthew, 33.

[3] Barbara E. Reid, The Gospel According to Matthew, 34.

[4] Barbara E. Reid, The Gospel According to Matthew, 34.

[5] Barbara E. Reid, The Gospel According to Matthew, 35.

[6] NABRE, note to Mt 5:12.

30th Sunday in Ordinary Time, Year A - Oct. 25, 2026

 

30^th Sunday in Ordinary Time, Year A - Oct. 25, 2026

Exodus 22:20-26; 1 Thessalonians 1:5c-10; Matthew 22:34-40

 

Theme: Love Your God, Love Your Neighbor, And Love Yourself

 

A.    A Brief Exegetical Analysis of Matthew 22:34-40

 

1. Historical and Literary Contexts

The Jewish religious leaders questioned Jesus’ authority (21:23-27). In response, Jesus told them three consecutive parables (21:28-32; 21:33-46; 22:1-14), warning that by rejecting him, the kingdom of heaven was being taken from them and given to the “outcasts” who repent and believe in him. These parables and their lessons angered them, leading them to view Jesus as a threat to their power. Through a series of three entrapping questions, they plotted to either embarrass him publicly before the Jewish community or gather legal evidence to accuse him, which would lead to his arrest and condemnation by the Roman authorities. Our Gospel passage is the third trap. The other two are the questions about paying taxes to Caesar (22:15-22) and the resurrection of the dead (22:23-33). Jesus triumphed over all their tests. Immediately after our text, Matthew discusses the Messiah's sonship (22:41-46).    

 

2. Form, Structure, and Movement

This Gospel narrative unfolds in two parts: the question posed by a scholar of the law to Jesus (vv. 34-36) and Jesus’s response (vv. 37-40).

 

3. Detailed Analysis

Vv. 34-36. The scribe’s question is a test meant to entrap Jesus. The Pharisees know that Jesus has twice escaped their traps. The first question came from the unholy alliance of the Pharisees and Herodians (Mt 22:15-22), and the second from the Sadducees (22:23-33). With these failures in mind, they approached him again, this time determined to succeed. That is why they appointed an expert in Mosaic law to represent them. The trap in his question lies in pushing Jesus to single out one commandment as the greatest, aiming to ridicule him, since for devout Jews, “all commandments were to be kept with equal care.”^[1]

Vv. 37-40. Instead of singling out one greatest commandment, Jesus summarizes all the laws of Moses into two commandments. The first, quoting the famous Jewish passage known as the Shema (Dt 6:4-5), is love for God, involving the whole person (heart, soul, and mind). The emphasis is on the words “all,” “heart,” “soul,” and “mind.” The Greek word for heart is kardia; it can be understood as the seat of emotions or affections. Thus, loving God with all of one’s heart means nurturing one’s affection and emotional attachment to him. The “soul” refers to one’s spiritual nature. Therefore, loving God with all one’s soul means pursuing a personal spiritual relationship with God. The “mind” (in Greek, dianoia) represents an intellectual endeavor. Thus, loving God with all one’s mind challenges believers to know God not only by faith but also through intelligence, meaning by studying Sacred Scripture.^[2]

Referring to Lv 19:18, Jesus's second greatest commandment is to love one's neighbor as oneself. The love for oneself serves as a model for loving one's neighbor. Everything written in the Law and the Prophets (the Jewish Bible) derives from these two commandments.

  

4. Synthesis

An expert in Mosaic law tests Jesus with a question about which of Moses' laws is greatest. He tries to push Jesus into singling out one law as the greatest so he can ridicule him publicly, because, for devout Jews, all laws must be regarded equally. In response, Jesus summarizes all the commandments into two rather than singling out one. The first is the love for God, which engages the whole person (heart, soul, and mind). This means believers should love God with all their affection and emotional attachment (heart), seek a personal and spiritual relationship with him (soul), and use not only their faith but also their intelligence (mind). The second commandment is that believers should use their love for themselves as a model for loving their neighbors. Jesus concludes by affirming that everything written in the Jewish Bible derives from these two commandments.

B.     Pastoral Implications

 

1. Liturgical Context

In the Gospel, Jesus summarizes the Mosaic laws into two commandments: love for God with all our hearts, souls, and minds, and love for our neighbors as we love ourselves. Then, the sacred author of the first reading explains in detail how we should live out our love for God and our neighbors. The second reading encourages us to imitate Jesus and Saint Paul and to become models for our brothers and sisters.    

 

2. What the Church Teaches Us Today

In the first commandment, Jesus emphasizes the words “all,” “heart,” “soul,” and “mind.” The Greek word for heart is kardia; it can be understood as the seat of our emotions or affections. The “soul” represents our spiritual nature. The “mind” (in Greek, dianoia) refers to intellectual endeavor. So, when Jesus commands us to love God with all our heart, soul, and mind, he calls us to love God with all our affection and emotional attachment to him (heart), to seek a personal and spiritual relationship with him (soul), and to use not only our faith but also our intelligence (mind).

Jesus’ second greatest commandment challenges us to love our neighbors as we love ourselves. Our first reading offers concrete examples of how to do so. Moses shares two of God’s Covenant laws with his people and us. Both commandments fall under the category of “Social Justice Teaching,” or, in Jesus’s language, “Love for our neighbor.” The first command instructs us to “not oppress or afflict a resident alien (…) You shall not wrong any widow or orphan” (Exodus 22:20-21). The Hebrew word for resident aliens is ger, which means stranger, temporary dweller, or sojourner. In Old Testament society, resident aliens are regularly grouped with widows and orphans as the poorest and most vulnerable. God gives us one reason we should not abuse strangers or the most vulnerable people: “For you were once aliens residing in the land of Egypt” (Exodus 22:20), meaning we were all aliens through sin before Jesus redeemed us.

The second command addresses money lending. In the Old Testament, only the poor engaged in money lending because they lacked access to other financial resources. Lenders often took advantage of them by overcharging and demanding significant collateral. In our first reading, the collateral is the cloak, which represents the ultimate possession the poor could have, as it served as their bedding at night to protect against the cold. Therefore, God commanded them not to demand interest when lending money to the poor; and when they took a cloak as a pledge, they should return it before sunset so the poor could use it at bedtime (see Exodus 22:24-26).

Notice how God identifies the poor: “My people” (v. 24) and “your neighbor” (v. 25). This teaches us that the poor are God’s people and our neighbors. In biblical language, especially in the context of our Gospel passage, a neighbor is anyone, near or far, who needs our material, spiritual, and emotional assistance, including forgiveness and reconciliation. We are called to love our “neighbors” because we, too, are “resident aliens” and “neighbors” before God and need his love, forgiveness, and reconciliation (see Exodus 22:20).

For Jesus, the love we should extend to our neighbors must be inspired by the way we love ourselves. “You shall love your neighbor as yourself” (Mt 22:39, NABRE). We cannot love, forgive, and reconcile with others if we are not capable of loving, forgiving, and reconciling with ourselves.

In our second reading, our Holy Mother Church presents Saint Paul and Jesus as models of those who loved God and their neighbors, urging us to imitate them with joy, even amid great affliction (1 Thes 1:6). When we do so, we, too, will become models for our brothers and sisters to follow (1 Thes 1:7).

May the liturgy of this Mass enable us to love God with all our hearts, souls, and minds, and to love our neighbors as we love ourselves. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

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[1] NABRE, Note to Mt 22:36.

[2] Barbara E. Reid, The Gospel According to Matthew, 113.

29th Sunday in Ordinary Time, Year A - October 18, 2026

 

29^th Sunday in Ordinary Time, Year A - October 18, 2026

Isaiah 45:1, 4-6; 1 Thessalonians 1:1-5b; Matthew 22:15-21

 

Theme: Political and Spiritual Needs Should Not Be in Contradiction with Each Other

A.    A Brief Exegetical Analysis of Matthew 22:15-21

 

1. Historical and Literary Contexts

The three parables in a row (21:28-32; 21:33-46; 22:1-14) that Jesus told the Jewish religious leaders in response to their lack of faith in him infuriated them. They now saw Jesus as a threat to their power. Moving forward, Matthew presents a series of three entrapping questions directed at Jesus, through which they conspired to either publicly humiliate him before the Jewish community or gather legal evidence to accuse him, ultimately seeking to have him arrested and condemned by the Roman authorities. Our Gospel passage discusses the first of these three entrapping questions, which is immediately preceded by the parable of the Wedding Feast (22:1-14) and followed by the second tricking question about the Resurrection (22:23-33).   

 

2. Form, Structure, and Movement

V. 15 introduces this Gospel narrative, while v. 22, omitted from our passage by the lectionary, concludes it. The text is structured in two movements: the first presents the question posed to Jesus by the Pharisees’ disciples and the Herodians (vv. 16-17), and the second examines Jesus’ response (vv. 18-21).

 

3. Detailed Analysis

V. 15. This verse is connected to three consecutive parables (21:28-32; 21:33-46; 22:1-14) that Jesus told the Jewish religious leaders in response to their lack of faith in him. The lessons from these parables angered them. In response, they now plot against Jesus, seeing him as a threat to their power.

Vv. 16-17. At the time of Jesus, Israel was under Roman occupation. The Herodians were Israelites who supported Herod, the Roman puppet king, and worked for the Romans. The Pharisees were professional religious scholars who sought to impose their interpretation of the Mosaic laws on everyone.^[1] The Herodians, a political group, and the Pharisees, a religious group, did not get along for several reasons, including their differing views on paying the census tax to Caesar; the Herodians favored it, while the Pharisees opposed it. In this passage, they form an unholy alliance solely because Jesus is their common enemy.

Their question to Jesus, whether it is lawful to pay the census tax to Caesar, presents both a political and a religious dilemma. The “lawful” here refers to the divine law. Since this is a yes-or-no question, if Jesus says, “Yes, it is lawful," the Pharisees can accuse him to the Jewish community of supporting the Roman regime. On the other hand, if Jesus says, “No, it is not lawful," the Herodians will use it as legal evidence to report him to the Roman authority and have him arrested and condemned.

Vv. 18-21. To understand Jesus’ response, it is essential to recognize that under the Pax Romana (Roman Peace), the Roman government allowed Jewish religious groups in Jerusalem to levy a tax on all expatriate Jews throughout the Roman Empire to support the Temple. However, the Jewish religious leaders were illegally enriching themselves from this tax.^[2] Thus, in the first part of his response, “Repay to Caesar what belongs to Caesar,” Jesus highlights the hypocrisy of these dishonest Jewish religious leaders, challenging them to abandon the tax they imposed on expatriate Jews before they concern themselves with the tax the Roman government imposes on them.

In the second part of his response, “Repay to God what belongs to God,” Jesus elevates the debate to a higher level. Since the coin bears Caesar’s image, they should give him the currency that belongs to him. Likewise, God’s image and likeness are stamped on each person, as stated in Genesis 1:26a, 27a: “Then God said: Let us make human beings in our image, after our likeness… God created mankind in his own image; in the image of God he created them” (NABRE). This means that human beings belong to God. Therefore, as much as they are concerned with paying taxes to Caesar, the Pharisees and Herodians should also be concerned with giving themselves to God by embracing the kingdom of heaven that Jesus established on earth.

V. 22. The narrator’s comments in this verse, omitted by the lectionary from our Gospel passage, suggest that the Pharisees and Herodians failed in their attempt to entrap Jesus.

  

4. Synthesis

The Pharisees and Herodians, who typically do not get along, form an unholy alliance to entrap Jesus, their common enemy. They pose a yes-or-no question to Jesus about whether paying the census tax to Caesar is lawful under God’s law. If Jesus says, “Yes, it is lawful,” the Pharisees will discredit him among the Jewish community, accusing him of supporting the Romans who occupied Israel at that time. If he says, “No, it is not lawful,” the Herodians will report him to the Roman authorities, who will arrest and condemn him for inciting people to disobey Roman laws.

In his response, Jesus first challenges all the Jewish religious leaders to abandon the practice of illegally enriching themselves from the taxes they impose on their fellow Israelites before they can be concerned about paying taxes to Caesar. Second, since Caesar’s image is printed on the coin, indicating that the currency belongs to him, Jesus tells them to give to Caesar what belongs to him. Likewise, since God created human beings in his image and likeness, meaning that God’s image and likeness are stamped in human beings, the Pharisees and Herodians should be concerned about giving themselves to God because they belong to God. This means that instead of seeking to condemn Jesus, they should believe in him and embrace the kingdom of heaven he established on earth.

 

B.     Pastoral Implications

 

1. Liturgical Context

In our Gospel, the Pharisees and Herodians try to entrap Jesus with a political and religious question. In his response, Jesus shows that political and spiritual needs should not contradict each other. For instance, our first reading tells us that God used King Cyrus, a political leader, to bless his chosen people. In all that we do (in politics and religion), the Church calls us to imitate the Thessalonian believers by keeping our work of faith, labor of love, and endurance in hope of our Lord Jesus, as we heard in our second reading.

 

2. What the Church Teaches Us Today

(1) While the Jewish religious leaders ironically appeared to oppose the census tax to Caesar, they were illegally enriching themselves from the tax the Roman government allowed them to impose on their fellow expatriate Jews living in the Roman Empire to support the Temple. In the first part of his response, “Repay to Caesar what belongs to Caesar,” Jesus challenges them and all of us to be honest with ourselves and to prioritize our relationship with God before worrying about the wrongdoings of others. Many Christians today involve themselves in fighting for political causes, even good ones, but neglect their spiritual lives. Any good cause we fight for loses its significance if we neglect our relationship with God, which is the primary need of our lives. As we continue to fight for justice and peace and promote the well-being of people in our societies, let us remember that we must also fight to bring people and ourselves closer to God for the well-being of our souls in the heavenly kingdom.

 (2) Using the example of Caesar’s image on Roman currency, Jesus reminds the Jewish religious leaders and all of us that God’s image and likeness are stamped on our souls. We are created in God’s image and likeness (Gn 1:26-27). Therefore, in the second part of his response, “Repay to God what belongs to God,” Jesus means that the Jews and all of us should render to the political authorities what pertains to politics, while at the same time rendering to God “ourselves” because we belong to him. This is what the Jewish religious leaders and many of us fail to do. Like these Pharisees and Herodians, many Christians today focus more on maintaining their social and political power than on embracing the kingdom of heaven that Jesus came to establish.

In this Gospel, Jesus teaches us that political and spiritual needs should not contradict each other. This is what we heard in our first reading. God used King Cyrus, a political leader, to bless his people, the Israelites. In all that we do, our Holy Mother Church calls us to imitate the Thessalonian believers by keeping our work of faith, labor of love, and endurance in hope of our Lord Jesus, as we heard in our second reading. Amen. 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD-USS Biblical Apostolate Coordinator

 

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[1] John Bergsma, “The Word of the Lord: Reflections on the Sunday Mass Readings for Year A,” 443.

[2] John Bergsma, “The Word of the Lord: Reflections on the Sunday Mass Readings for Year A,” 444.