Reflection on the Third Sunday of Lent, March 7, 2021. Year B.
Readings
Theme: A New Temple and New Law
The new covenant was more than a fulfillment; in its own way it was a revolution. One of the basic expressions of the former covenant was the decalogue, commonly referred to as the ten commandments. They are found in the book of the covenant (Ex 19–24) and serve as the first reading of today’s liturgy. As important as the decalogue is to the formation of our lives, we realize that Jesus went far beyond it in the ethic which he proposed, particularly as seen in the sermon on the mount. Jesus as the new temple is more than a substitution; he represents a whole new way of living, a new set of values. As Paul states today, this was all brought about by a crucifixion, a dreadful form of execution. By human standards this seems incomprehensible. By God’s standards, the new was born in power and wisdom.
First Reading — Ex 20:1–17
The commandments (in Hebrew, “the words”) are central to the book of the covenant and are seen as fundamental ethical norms by both Jews and Christians. As will be noted, their original meaning was often more restricted than the sense which later tradition has given them.
Initially there is a short prelude or introduction (v 2) in which Yahweh identifies himself as Israel’s deliverer. This is geared to inspire allegiance and a willingness to comply.
The first precept (vv 3–6) is an expression of practical monotheism. It excludes the worship of other deities, without theoretical considerations about their existence or non-existence, and forbids as well the making of any images whether of Yahweh or other gods. Besides me (v 3): i.e. within the temple sanctuary, the exclusive domain of Yahweh. Israel remains throughout its history a non-iconic faith. Images of Yahweh militated against divine “otherness” and could easily convey the idea of a form of control to be exercised over the deity. The consequences of sin could be felt by future generations, with a force being unleashed that was almost physical. Depending on its gravity, sin continued to wreak its havoc. Without discounting human culpability or the force inherent in the act, Yahweh, as the primary cause of everything, is presented as inflicting punishment. Jealous God (v 5): demanding unqualified and undivided allegiance. God’s mercy far surpasses his justice where fidelity is maintained.
The Lord’s name is sacred and unutterable (v 7). “Yahweh” was not pronounced; the surrogate “Adonai” (Lord) was used. This precept looks rather to the invocation of the deity rather than the direct use of the name. This could not be done in unbecoming ways, especially in false oaths, the probable reference here.
The sabbath occurrence each week assured rest for all — land owner, family, employees, and livestock (vv 8–11; Ex 23:12). Like the sabbatical and jubilee years, it led to reflection on God as the provider, with human industry given a secondary role. Yahweh is seen as the model of the precept (Gen 1), but it remains a question of the “chicken or the egg” since the evidence points to the Genesis narrative as drawing on the sabbath observance already in place. Honor to parents (v 12) looked to their age and maturity, as well as being the preservers of a transmitted wisdom. The prohibition against killing (v 13) looked to planned homicide only, not other forms of killing. Adultery (v 14) respected the rights of the man only with reference to his wife or intended spouse. The verb used in speaking of theft (Heb: ganab) (v 15) looks to stealing a person, i.e. kidnapping. Lying publicly about another or perjury is destructive of honor and a good name (v 16). Coveting another’s home or property (v 17) involved more than desire. The verb (Heb: hamad) implies a plot or an effort to attain the desired end.
These “words” of Yahweh looked to specific and determined violations. Nonetheless, they are a remarkable ethical summary, a fact which lent itself to their fuller development in Christian teaching.
Responsorial Psalm — Ps 19
The law is the centerpiece of this latter part of the psalm. The earlier part sees the wisdom of God in creation (vv 2–7), followed here by a hymn to his wisdom as seen in the law. Spoken of in a variety of synonyms, the law is uplifting (v 8a), instructive (8b, 9b), rooted in Yahweh’s truthful nature. Rather than being a burden, the observed law adds a savor to life and provides a sound set of values. (vv 10f)
Second Reading — 1 Cor 1:22–25
Today Paul speaks of the great paradox. The cross of Christ, which appears to human eyes as weak and foolish, is from God’s part strength and wisdom. Neither Jew nor Gentile would find in the cross a convincing apologetic.
The Jews looked for signs and wonders, prodigies like those experienced in the exodus. The Gentiles, on the other hand, built their religious belief on a rational construct, a logic that pointed to a higher wisdom worthy of acceptance (v 22). And what does Christian preaching offer? A crucified God.
The death itself offers no convincing sign that Christ’s claims should be accepted by the Jews. A death of disgrace and ignominy offers to the Gentiles no logic or understandable rationale. It would seem that Christ’s death was self-defeating (v 23). But to the believer, the elect of God, just the opposite is true (v 24). The cross effects deliverance from sin through an act of love and results in the giving of the Spirit. The Spirit of the dead and risen Christ is invested with power to vanquish sin and bring about redemption (Phil 3:10; Jn 20:22f). Moreover, Christ, preordained before creation, the one who gives meaning to and reconciles the whole of the created order, is the perfect wisdom of God (Col 1:15–20; Eph 1:7–10). The paradox remains. God’s “foolishness” surpasses all human insight and his “weakness” effects more than any demonstration of human strength (v 25).
Third Reading — Jn 2:13–25
The account of the temple’s purification appears in all four gospels. In the synoptics, it precedes Jesus’ arrest at the end of his public life, coinciding with his only visit to Jerusalem during his ministry. John places it at the beginning of the ministry as part of the “book of signs” (1:19–12:50). In addition, distinctive features of the Johannine account argue for its coming from a source distinct from that of the synoptics. However, all four gospels converge around the essential features of the event. In John, the event becomes a “sign” which Jesus offers for belief. In this case it is a sign of substitution. Jesus, the new temple, replaces the old.
In the fourth gospel, Jesus makes several trips to Jerusalem. The occasion at this time is Passover (v 13). Animals were sold for use in sacrifice (v 14). The money changers collected the sale price and also served to collect the “redemption” tax required of every male Jew at nineteen years of age (Ex 30:11–16). Jesus’ action takes on a highly symbolic value (vv 15f). Scripture had spoken of the temple’s purification at the time of the messianic era (Mal 3:1–4; Zech 14:21). Hence, Jesus’ action is seen as eschatological, precipitating the Jews’ request for his messianic credentials (v 18).
Zeal for your house will consume me (v 17) is a quotation from the psalms (Ps 69:10). The disciples’ recall, or, more amply, the early church’s recall, is oracular. The original psalmist, using the present not the future tense, is speaking of his strong attachment to the temple; here the quote presages the hostilities between Jesus and the Jewish religious authorities which will ultimately “consume” or destroy him.
Jesus’ response to the “sign” request is another example of John’s “two level” approach. The word “temple” takes on two meanings (vv 19f). Jesus responds on the higher, spiritual level, speaking of his body as the temple; his adversaries remain on the natural level, speaking of the material edifice (v 20). In other words, through Jesus’ death-resurrection, the temple will be superseded by the new reality of a “Spirit-filled” Christ. As the passage makes clear (v 22), it is only in the post-Easter reality that the full significance of the words and event will be understood. At that time Jesus’ words will have equal weight with all of God’s revelation (“scripture” and” the word of Jesus”).
The substitution of Jesus for the temple points to him as the locus of the divine presence in the new era (1:51), a fact which will call for an entirely new approach to worship, centered in a new relationship between God and the believers, not tied to physical location (4:22ff).
The “signs” which the Johannine Jesus performs were intended to be the key to a deeper faith understanding (2:11). However, reaction ran the gamut, extending even to total non-acceptance. Jesus is therefore wary of the people’s response (vv 23ff). His profound understanding of human nature (v 25; 1:47) is elsewhere cited as a divine attribute (1 Chr 28:9).
People are usually reluctant to change a given mindset, especially in religious matters. Changes in liturgy, church law and practice, and theological perspective often produce negative reaction. If change is to be accepted, we are told, it must come slowly. One can only marvel, therefore, at the flexibility and openness of the first Christians, especially those of Jewish background. The acceptance of Christ represented an incredible upheaval in traditional faith and practice. There were those who would not accept him at all. Many of those who did paid a dear price, even life itself. The Spirit, of course, did the convincing. But it was no small feat.
Christ is the new temple. Christian faith is not anchored in any particular place, regardless of where nostalgia may want to carry us. Our relationship to God depends essentially on the indwelling Father, Son, and Spirit; it is God who makes temples of us all. Liturgy is a vitally important expression of the Christian community as the continuing temple of God. And yet worship continues in all that we do and say. Our life becomes an uninterrupted prayer.
Christ is also the new lawgiver, the new Moses. Most of us spend a good deal of time on the ten commandments. Although their meaning expanded in the Christian era, they are basically the ethic of a former covenant. For us they are important as the outer parameters of Christian conduct. They remain an essential base. But from there we have mighty steps to take. The ethic of the new lawgiver is found in the sermon on the mount. We should examine our conscience on the teaching of Matthew 5–7. That is the litmus test of what it means to be a Christian.
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