B: 4th Sun in Lent (14 Mar 2021) - HOUSEHOLD OF THE LORD (2 Chr 36:14-16; 19-23)

In our first reading today, we may encounter different appellations of the Jewish sacred place in Jerusalem. In the narrative of the Second Book of Chronicles (36:10, 14, 17, 18, 19, 23), some English bible versions call it the “temple of the Lord” (e.g., CEB, GNT, NET, NIV, and TLB ), while others prefer the phrase “house of the Lord” (e.g., ASV, ESV, KJV, NABR, and NRSV ) instead. In any case, the two expressions convey a similar idea, i.e., the abode of God’s presence that is localized in the city of Jerusalem.

Concretely, what is being referred to, here, is the temple of Jerusalem built by King Solomon (cf. 2 Kings 6–7) in the city of David (c. 957 BCE). Our reading today recounts how it was later conquered and destroyed by King Nebuchadnezzar in 586 BCE (2 Chr 36:13, 17-19). Subsequently, he ordered to deport to Babylon those who had survived his bloody invasion, making them servants in the kingdom of Persia (v. 20). It was only some five decades after, in the reign of King Cyrus (c. 539 BCE), that they were allowed to return to Jerusalem (v. 22), bringing along the written edict that they could freely rebuild God’s house there (v. 23).

Meanwhile, the Chronicler used the Hebrew expression bayt ha-elohim or the Greek phrase oikos theou. Literally, both bayt and oikos mean “house,” “household,” or “family/clan.” This definition implies that both Hebrew and Greek terms do not focus merely on the physical structure of an edifice but are denotative, too, of the collectivity of family members who are united under one household. Seen in this sense, we can say that the bayit ha-elohim or oikos theou is more than just being a temple establishment; rather, it includes the flesh-and-blood members of the whole household of God, i.e., his chosen people.

In effect, the evil deeds done by the Judean King Zedekiah (v. 12) and the infidelity of the priests as well as the people of Judea (v. 14) had an integral effect, not only on the ensuing destruction of their temple, but more importantly, on the moral and spiritual integrity of the supposed one people of God. On the moral side, the demolition of their worship place truly traumatized all the community members of Judea, while, on the spiritual side, their exile to a faraway land as slaves made them realize the magnitude of their sins against the Lord. The words of the Psalmist reflect the intensity of their collective grief: “By the rivers of Babylon there we sat and wept, remembering Zion” (Psa 136[137]:1).

The notion that God’s house is his people is corroborated in one of the major principles of the Second Vatican Council, which is the Church is the People of God (cf. Lumen Gentium nos., 9­-17 [1964]). With this redefinition of the meaning of the Church—away from its association to an edifice—we have witnessed in the following generation how the concentration of Papal encyclicals, ecclesiastical reforms, and conciliar statements has been more on the pastoral welfare of the laity and the world. The aim is now on how to become a missionary church that addresses the needs of the poor, marginalized, oppressed, and neglected of the global society.

In our present pandemic crisis, when our liturgical activities are generally barred from being held in church premises due to several preventive measures relative to the spread of the virus, we are, nonetheless, called to continue on being a church in the open field. In the same way as the exiled Judeans were able to reflect on their sins and reform their lives during their Babylonian exile, may we also learn to mature morally and grow spiritually amidst our year-long suffering brought by the COVID-19. Even if we cannot physically go to churches, God’s presence continues to remain in each one of us, we, being his people, who form his Church.

- Rex Fortes, CM