What do you think, Simon?

Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill him, and the third day he will be raised up." And they were exceedingly sorrowful.

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?" He said, "Yes." And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" Peter said to him, "From strangers." Jesus said to him, "Then the sons are free. Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for me and you."

- Matthew 17:22-27

In recent readings, we have been focusing on faith, and its nature as it works in us. In yesterday's reading, we focused on the issue of exorcism, its relation to all that ails us in the world, and the power of faith as it worked through the disciples and the power given through Christ. In today's reading, Jesus reinforces once again what is going to happen to him in his earthly life, so that his disciples will accept another powerful aspect of our faith.

Now while they were staying in Galilee, Jesus said to them, "The Son of Man is about to be betrayed into the hands of men, and they will kill him, and the third day he will be raised up." And they were exceedingly sorrowful. My study bible notes here: "Jesus predicts his death and Resurrection a second time. The Son of Man (v. 22) is not led by compulsion, but he is going to the Passion willingly, so that 'He, by the grace of God, might taste death for everyone' (Heb. 2:9)." We once again get the reinforcement to the disciples of the idea that this Messiah will suffer. ("The Son of Man" is a messianic title, well-known from the prophecy of Daniel.) That we are told that the disciples were "exceedingly sorrowful" is an indication that, finally, they have accepted this news -- as opposed to Peter's initial reaction of denial that it should not be so. This aspect of faith - that the will of the Father may be something different to us than that which we think is good - is something they will have to come to accept.

When they had come to Capernaum, those who received the temple tax came to Peter and said, "Does your Teacher not pay the temple tax?" He said, "Yes." And when he had come into the house, Jesus anticipated him, saying, "What do you think, Simon? From whom do the kings of the earth take customs or taxes, from their sons or from strangers?" Peter said to him, "From strangers." Jesus said to him, "Then the sons are free." My study bible writes, "The temple tax was an annual head tax on all male Jews 12 years of age and up, excepting priests and rabbis, for the maintenance of the temple. Jesus as Son of God is supremely free of this tax. Nevertheless, he does not refuse to pay it, nor does he tell his disciples to pay it for him. But, having proved himself not liable to it, he gives it. He pays it not as a debt, but in consideration of their weakness and to avoid unnecessary offense." They are back in Capernaum, their "headquarters," so to speak. So, the temple tax is going to come up for them as local custom in the place they consider the home of their ministry. Peter says "yes" to the person who asks him if Jesus pays the temple tax, and returns to the place where Jesus stays. We are told, significantly, that Jesus anticipates him - he begins to ask Peter what he thinks before Peter has told what happened. Jesus makes an important point about kings and rulers of the world - that they demand tribute from strangers and not from the sons who will inherit.

"Nevertheless, lest we offend them, go to the sea, cast in a hook, and take the fish that comes up first. And when you have opened its mouth, you will find a piece of money; take that and give it to them for me and you." To my mind, it is highly important to understand Jesus' notion of not giving offense where offense is unnecessary. It is tied to the previous verses in that we know Jesus will be a stumbling block for others, that his ministry will indeed give offense, but that what offense may come is deliberate and necessary. Jesus will not refrain from confrontation when it is important; and he will not refrain from defending himself to the Pharisees, scribes and all temple leadership who question and oppose him openly. But in this case we are given another kind of lesson about what kind of offense we give. When the issue is significant, we speak out. We do not shrink from confrontation. But, in Capernaum, where Jesus has been widely received, in the city he makes his headquarters for his ministry and his disciples, there is no need to squabble about the temple tax - this is not the true issue Jesus is in the world to confront. On other issues of "finance" Jesus will have much to say -- about hardship imposed on the poor and the needy through religious practice that use the law in order to circumvent its true aims. But that is not the case here. It's intriguing to me that the money was found in the fish's mouth, as told to Peter. Fish were not only an important early Christian religious symbol (the ancient Greek word for fish, ιχθυς - "ixthys," is an acronym for the phrase "Ιησους Χριστος Θεου Υιος Σωτηρ" which translates "Jesus Christ God's Son Savior"). A fish is also a sign of abundance. Christ, who has chosen poverty for himself and his disciples, can create abundance from the world, find it where it is necessary. Couple this with the "bad news" he has told his disciples in the previous verses, and we get a picture of a life in which every single choice is exceedingly deliberate on Christ's part. His teaching about taxes and tribute reminds us of the teachings about the coin on which is printed Caesar's image. One does not give offense where it is not necessary. To a certain extent, we compromise with the world and its ways and workings of commerce. We stand for what is essential in spiritual terms, and do not shrink from confrontation that is necessary. All of this, of course, is in compliance with the will of the Father; this is what guides Jesus' teachings and action. It's significant, I think, that Jesus does not shrink from confrontation when, in his mission, what he is doing is to benefit others. This temple tax is rightfully not something he in his true identity should pay; but his sacrifice is multiple. He will give his life - he also gives the tax. He is at once powerful and humble; the two truly go hand-in-hand.

I find a lot of hidden things in today's readings. The news that Jesus will suffer is a kind of "hidden truth" amidst all the revelations of faith we have received along with the disciples in recent readings. What is it that compels us to this outcome? Why the paradox of an all-powerful, yet suffering and impoverished Messiah? To our human minds, it makes little sense. To this day, we ask ourselves why. The coin that is hidden in the mouth of the fish - it has a secret, hidden, mystical sense to it. That money is strictly enough to pay the tax for both Peter and himself. In the small things, that Peter has so readily accepted to do when asked, Christ compromises and provides what is necessary out of the abundance of creation in the sea (of which he, of course, is author). This is a kindness, in some sense, to Peter, and it gives rise to concepts of mercy in our modern understanding in the church as well. In cases where, theologically, we do not know what is the correct route, where we "see in part" and do not have specific instruction, we err on the side of mercy. In the Greek practice, this is called, appropriately, "economia." And finally, what remains hidden from the temple authorities and those who collect the tax is Jesus' identity, which has been truly revealed to the disciples, and so memorably through Peter's confession as revealed to him by the Father. In the fish - ΙΧΘΥΣ - we have a symbolic clue to Jesus' true identity, available to those who know through faith.

Christ will lose his life for us. The great act of mercy comes to us as his sacrifice, so that we may receive the great help we need in this site of spiritual battleground midst which we live. (See yesterday's reading for more on this.) And yet, today, we receive a teaching on mercy that is conveyed in the word "economia" in the Greek. Where we do not know, we err on the side of mercy. The offense is not only avoided for the community's sake, but for that of Peter and his disciples. Let us remember that in things both great and small, mercy is the practice we seek if we are to be like Him. Mercy is the practice we seek from the smallest gift to the greatest sacrifice. In all forms, we seek to do as he did - we stand for what is necessary, we do not shrink from confrontation, but at the same time where things are not compelled through spiritual teaching, we do not give spiritual offense or scandalize unnecessarily. All is done in the practice of mercy, in love, to teach us how to proceed. Out of the abundance of the sea, the Creator produces his tender mercies for Peter, and for all of us to receive. Humility and grace are the qualities Jesus exemplifies. In faith, we must also remember this as what we seek to be, too.