“The Lord will make you a House.” (2 Samuel 7:11)
Three stonecutters were involved in building-work. When asked what they were doing, the first one replied, “I’m cutting stones!” The second answered, “I’m earning a living!” The third exclaimed, “I’m building a house for God!” Like the third stonecutter, in today’s first reading King David desires to build God’s house. But let’s ask: who really builds whose house? And, ultimately, who is God’s perfect housemaid? Moving from the ministry of John the Baptist, today’s liturgy leads us to contemplate the role of Mary in the story of our salvation. Chronologically, putting the annunciation after John’s ministry might seem an error. However, theologically, it’s a significant move, since, while John summarizes the whole of Old Testament prophecies, Mary’s “yes” brings us to the fulfillment of advent hope.
The symbol of ‘house’ is significant in the first reading. Since he is living in a palace while the Ark of the Covenant rests in a tent, David tells Prophet Nathan of his desire to build God a house. However, God asks, seemingly sarcastically: “Are you the man to build me a house?” The Bible says that it was David’s son, Solomon – not David – who was chosen to build God’s house (1 Kings 5:2-5). Yet, reminding David of all the blessings he received, God promises, “The Lord will make you a House” (2 Samuel 7:11). The ‘House’ here does not refer to a ‘building’ but to a ‘dynasty’. God makes a covenant with David that his progeny will prosper. But, with the destruction of the Davidic monarchy during the Exile, the people interpret God’s promise as pertaining to some future Messiah. In the New Testament, this Messiah is proved to be Jesus who today’s gospel shows as belonging to the ‘House of David’.
Today’s psalm is a perfect response to the first reading since it directly deals with the Davidic messianic hope: “I have sworn to David my servant; I will establish your dynasty forever” (Ps 89:3-4). Truly, the Lord is faithful to his promises, which will be fulfilled in the fullness of time. Now we enter Mary. Annunciation stories are a literary form of Scripture. The births of Isaac, Samson, Samuel and John the Baptist are announced in advance since they are important figures in the story of salvation. Normally, these births are miraculous ones involving old, barren couples. Today’s annunciation is different. Mary is a young virgin supposedly between the ages of thirteen to fifteen, and without a husband. Evangelist Luke stresses that a momentous moment is to irrupt in history the virgin will conceive a son through the power of the Holy Spirit.
In Hebrew, ‘house’ is conveyed by the word shekinah. In Biblical history, God’s shekinah is located and localized in the ‘tent of encounter’ (Ex 33:7-11; Num 12:4-8). Now, however God’s shekinah is assuming flesh and blood in the womb of Mary who dares to say, “I am the handmaid of God, be it done to me according to your word.” The Marian litany invokes Mary, as ‘Ark of the Covenant, because it was in her that Jesus’ flesh, blood and bones were formed. Mary is also mother of Jesus’ historical House, the Church. As God’s Spirit overshadowed her at Jesus’ birth, she prayed that same Spirit to birth her Son’s mystical body, the Church (Acts 1:14).
Today we too, Jesus’ sisters and brothers, are God’s houses and housemaids: “temples of the Spirit” (1 Cor 6:19). Is our body ready to house Him? Have we made this dwelling pure and holy to receive the Lord, this Christmas? Can we say that our spiritual houses are free from sin or are they destroyed by selfishness, avarice, malice, godlessness, ego, pride, lust, pleasure? It’s time to do an examination of conscience and return to the Sacrament of Reconciliation, so that we too can say, “I’m building God’s house!” and with Mary, “Be it done to this housemaid according to Your will.”
“Heavenly Father, as Christmas draws near, help us clean the cobwebs and dust from our tabernacles, so that our minds, bodies and hearts may become a perfect dwelling to house the Lord of Lords and the King of Kings. Amen”
Three stonecutters were involved in building-work. When asked what they were doing, the first one replied, “I’m cutting stones!” The second answered, “I’m earning a living!” The third exclaimed, “I’m building a house for God!” Like the third stonecutter, in today’s first reading King David desires to build God’s house. But let’s ask: who really builds whose house? And, ultimately, who is God’s perfect housemaid? Moving from the ministry of John the Baptist, today’s liturgy leads us to contemplate the role of Mary in the story of our salvation. Chronologically, putting the annunciation after John’s ministry might seem an error. However, theologically, it’s a significant move, since, while John summarizes the whole of Old Testament prophecies, Mary’s “yes” brings us to the fulfillment of advent hope.
The symbol of ‘house’ is significant in the first reading. Since he is living in a palace while the Ark of the Covenant rests in a tent, David tells Prophet Nathan of his desire to build God a house. However, God asks, seemingly sarcastically: “Are you the man to build me a house?” The Bible says that it was David’s son, Solomon – not David – who was chosen to build God’s house (1 Kings 5:2-5). Yet, reminding David of all the blessings he received, God promises, “The Lord will make you a House” (2 Samuel 7:11). The ‘House’ here does not refer to a ‘building’ but to a ‘dynasty’. God makes a covenant with David that his progeny will prosper. But, with the destruction of the Davidic monarchy during the Exile, the people interpret God’s promise as pertaining to some future Messiah. In the New Testament, this Messiah is proved to be Jesus who today’s gospel shows as belonging to the ‘House of David’.
Today’s psalm is a perfect response to the first reading since it directly deals with the Davidic messianic hope: “I have sworn to David my servant; I will establish your dynasty forever” (Ps 89:3-4). Truly, the Lord is faithful to his promises, which will be fulfilled in the fullness of time. Now we enter Mary. Annunciation stories are a literary form of Scripture. The births of Isaac, Samson, Samuel and John the Baptist are announced in advance since they are important figures in the story of salvation. Normally, these births are miraculous ones involving old, barren couples. Today’s annunciation is different. Mary is a young virgin supposedly between the ages of thirteen to fifteen, and without a husband. Evangelist Luke stresses that a momentous moment is to irrupt in history the virgin will conceive a son through the power of the Holy Spirit.
In Hebrew, ‘house’ is conveyed by the word shekinah. In Biblical history, God’s shekinah is located and localized in the ‘tent of encounter’ (Ex 33:7-11; Num 12:4-8). Now, however God’s shekinah is assuming flesh and blood in the womb of Mary who dares to say, “I am the handmaid of God, be it done to me according to your word.” The Marian litany invokes Mary, as ‘Ark of the Covenant, because it was in her that Jesus’ flesh, blood and bones were formed. Mary is also mother of Jesus’ historical House, the Church. As God’s Spirit overshadowed her at Jesus’ birth, she prayed that same Spirit to birth her Son’s mystical body, the Church (Acts 1:14).
Today we too, Jesus’ sisters and brothers, are God’s houses and housemaids: “temples of the Spirit” (1 Cor 6:19). Is our body ready to house Him? Have we made this dwelling pure and holy to receive the Lord, this Christmas? Can we say that our spiritual houses are free from sin or are they destroyed by selfishness, avarice, malice, godlessness, ego, pride, lust, pleasure? It’s time to do an examination of conscience and return to the Sacrament of Reconciliation, so that we too can say, “I’m building God’s house!” and with Mary, “Be it done to this housemaid according to Your will.”
“Heavenly Father, as Christmas draws near, help us clean the cobwebs and dust from our tabernacles, so that our minds, bodies and hearts may become a perfect dwelling to house the Lord of Lords and the King of Kings. Amen”
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