Scripture Study for

The first reading features the well-known “priestly blessing,” probably originally to be imparted to visitors to the Jerusalem temple or other worship sites. Blessing is a form of prayer that asks for  God’s gifts. This blessing asks for God’s protection, good favor, and peace. To “keep” here means to watch over or guard. To “shine one’s face on,” or simply to show one’s face, means to have a favorable disposition toward someone (see Psalm 4:7). Thus, the second line of the blessing asks for God’s positive attitude and gracious favor toward the blessed. The third strophe repeats the hope for God’s good favor before asking for God’s “peace,” in Hebrew, shalom, a word that sums up all that the blessing asks of God: wholeness, well-being, harmony, long life, etc. 

In his letter to the Galatians, Paul argues that the coming of Christ has made both Jews and Gentiles children of God by freeing them from “elemental powers” (4:3), spiritual forces that somehow prevent humans from living in full conformity with God’s will.  Christ was born into this human condition of bondage in order to deliver us from that misery, and to bring all who accept the gift into familial relationship with God. As “sons and daughters” and therefore “heirs” in Christ, Christians inherit the promises made to  Abraham (3:29) and passed on to his freeborn children. 

Onto a quiet birth scene burst several shepherds, to whom an angel has announced the birth of the Messiah (Luke 2:8–15). Finding the child in a manger, as the angel had said, they immediately inform Mary and Joseph and probably some helpful neighbor folk that the savior’s birth has been announced to them. While the neighbor folk  are amazed at the notion that the child born under such unpromising  circumstances could be “Messiah and Lord,” Mary merely reflects on “these things.” Jesus’ circumcision on the eighth day, in accordance with the law (Leviticus 12:3), signals his solidarity with the covenant community that he will save.