The gospel passage for this third Sunday of Lent depicts Christ driving out the traders and money-changers from the Temple in Jerusalem. This startling gesture on the part of Christ has often surprised many people since it does not fit the picture they have of him. By acting in this manner, however, Christ was standing firmly in the tradition of the ancient prophets of Israel. These prophets often performed dramatic deeds to catch the people's attention and cause them to reflect on the meaning of what was taking place. The reaction of the crowd when Jesus acted in such a startling manner in the Temple was to demand an explanation for such audacious behaviour.
As is so often the case in John's gospel, the bystanders misunderstood what Jesus was saying. Aware that such an audacious deed within the Temple was putting his life in jeopardy, and in reply to their demand that he justify his actions, Jesus made the remarkable claim that if the Temple were destroyed he would raise it up in three days. While his audience took him to be referring to the Temple building, the Lord was in fact referring to coming death and resurrection. Through his paschal mystery he would replace the Temple as the place of God's presence, the holy place where God encountered his people. In the new saving order which he came to inaugurate, and which would become a reality through the events of Holy Week and Easter, Jesus Christ would now be the One in whom we come into contact with the living God. In him, heaven and earth would meet. With very good reason therefore, the Church concludes all her prayers with the words, "through Christ our Lord."
It was only later, post Easter in fact, that the disciples of Jesus fully grasped the meaning of the words and deeds of the Master, and they needed time and the guidance of the Holy Spirit to enter more deeply into the mystery of who Christ was. The Lenten call to the Church also remains the same: to ponder prayerfully the life and especially the death of Jesus, and gain some insight into how almighty God turned such apparent defeat and destruction of the human life of Jesus into his greatest saving act. The apostle Paul in our second reading captures it neatly: For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength.
As is so often the case in John's gospel, the bystanders misunderstood what Jesus was saying. Aware that such an audacious deed within the Temple was putting his life in jeopardy, and in reply to their demand that he justify his actions, Jesus made the remarkable claim that if the Temple were destroyed he would raise it up in three days. While his audience took him to be referring to the Temple building, the Lord was in fact referring to coming death and resurrection. Through his paschal mystery he would replace the Temple as the place of God's presence, the holy place where God encountered his people. In the new saving order which he came to inaugurate, and which would become a reality through the events of Holy Week and Easter, Jesus Christ would now be the One in whom we come into contact with the living God. In him, heaven and earth would meet. With very good reason therefore, the Church concludes all her prayers with the words, "through Christ our Lord."
It was only later, post Easter in fact, that the disciples of Jesus fully grasped the meaning of the words and deeds of the Master, and they needed time and the guidance of the Holy Spirit to enter more deeply into the mystery of who Christ was. The Lenten call to the Church also remains the same: to ponder prayerfully the life and especially the death of Jesus, and gain some insight into how almighty God turned such apparent defeat and destruction of the human life of Jesus into his greatest saving act. The apostle Paul in our second reading captures it neatly: For God's foolishness is wiser than human wisdom, and God's weakness is stronger than human strength.
+Michael Campbell OSA
Coadjutor Bishop of Lancaster
Coadjutor Bishop of Lancaster
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