THE WATER THAT FLOWED FROM THE TEMPLE

Jeremiah is the prophet who ate the word of God (cf. Ezekiel 2:8-33). The meaning is clear: he was to announce the Lord’s will to Israel, even if it meant threatening punishment for repeated sins. The historical situation in which he lived was among the most tragic. The rebellions of the tribes of the kingdom of Judah brought the Babylonians into Palestine. After the Battle of Carchemish (605 BC), Babylon extended its dominion throughout the Middle East. Judea experienced a tragic experience in 597 BC when it besieged Jerusalem. King Jehoiachin and a large part of the ruling class (officials, magistrates, and priests) were driven into exile. Among these exiles we also find Ezekiel, who, after rebuking the people for their betrayals, opened their souls to hope with a clear and lucid vision of the future messianic kingdom. Through a deep spiritual experience, he communicated to Israel what he had seen: a new Jerusalem, a new temple, and a new Law (cf. Ezekiel 4:50). There was therefore a return desired by the Almighty for the joy of his children. This restoration, compared to the raising of a dead person (cf. Ezekiel 37:1-14), would be brought about by God himself. In this horizon, Ezekiel saw the glory of God return to the Holy City and take up residence in the temple (cf. Ezekiel 43:2-9). Thus, YHWH also returned with the exiles. The temple held a special place in this reconstruction. From it would flow an inexhaustible source of water bringing salvation (cf. Ezekiel 47:8-9). If you like, there was no more evocative image to express the freshness, abundance, and richness of God’s love for his people. The prophet concludes his prophecy with an unequivocal affirmation of faith: “From that day forward the city will be called: ‘The Lord is there’ (YHWH Sâmmâh)” (Ezekiel 48:35). The final word, the key word of his teaching, is the attestation of God’s presence in the temple. It is this divine proximity that makes Jerusalem the city of peace. We should all, then, hasten to this sacrament (Christians, Jews, and Muslims) to rediscover peace.

Commentary by b. Sandro Carotta, osb
Abbazia di Praglia (Italy)

Translation by f. Mark Hargreaves,
Prinknash Abbey