Br. John R. Barker, OFM

Jan 08 2025

Scripture Study for

A major theme in Malachi is God’s apparent inattention to injustice. Immediately before the reading, God notes that the people have demanded, “Where is the just God?” (2:17). God responds that soon the messenger of the covenant will appear in advance of the one whom they seek. It is not clear from the biblical text who this messenger is or how the messenger relates to God. Understood eschatologically, it refers to the figure who will come to be known as the Messiah. In any case, the advent of this figure will bring about the justice the people seek, beginning with cleaning up corrupt priests (Levites) and their worship.

The focus of the reading from Hebrews is on the fact that Jesus shared our human nature (flesh and blood) precisely so he could deliver us from the fear of death. It is this fear, and not death itself, that holds us in bondage to the devil. In a time of persecution, it is fear of suffering and death that the author sees as potentially leading his audience into infidelity (3:1—4:14). Thus, the message: they have nothing to fear from death, because Jesus has endured it and come out the other side. Because he acts now as high priest, merciful and faithful, those who die have nothing to fear.

The Torah prescribes that a newborn son be circumcised, marking his acceptance into the covenant community, and that the mother should be ritually purified (Leviticus 12:1–5). This gesture of obeying the Torah indicates the larger Gospel theme that Jesus himself will perfectly fulfill the Law. More than that, with Jesus’ advent God is fulfilling covenant promises to Israel, and ultimately to all nations. Thus, inspired by the Holy Spirit, Simeon announces that in Jesus God has brought consolation and salvation—a gift that some will oppose (“contradict”). The widow Anna also recognizes Jesus, and likewise announces the good news of the redemption of God’s people.

Jan 08 2025

Scripture Study for

The Isaian passage refers to the devastation wrought by the Assyrians around the year 732 B.C., when the northernmost tribal areas of Zebulun and Naphtali were annexed by the empire (2 Kings 15:29). This area, which included several non-Israelites, was referred to as the Galilee (District) of the Gentiles. The full oracle, which continues beyond the Lectionary reading, announces that the degradation of that event has come to an end with the birth of a new Davidic king (8:5–6). This king will surely take back for Israel the northern lands, just as Gideon rescued these northern tribes from the hands of the Midianites back in the days of the Judges (Judges 6–7).

Paul this week attends to divisions that have arisen within the church at Corinth. These reflect a fundamental misunderstanding about the nature of the church as a whole. Whereas in the larger society, it was customary to “belong” to a particular teacher or political or social group, distinct from others who belonged to other groups, the church of Christ is formed around Christ alone, and it is he who unites all Christians in “the same mind and in the same purpose.” To divide the church along factional lines is, for Paul, to deny its special nature, which is not meant to mirror the larger society.

Jesus’ hometown of Nazareth lies to the southwest of the Sea of Galilee, whereas Capernaum is situated to the north, in the middle of the former area of Naphtali. The Evangelist’s citation of the Isaiah passage points to Jesus’ identity as the long-expected Davidic king who has brought salvation not only to Israel but also to the Gentiles. Jesus begins his public ministry by preaching repentance and the reign of God—the former part of the acceptance of the latter. Jesus’ first act is to call together his coworkers who, having learned from him, will help him cast as wide a net as possible for the proclamation of the kingdom of heaven.

Jan 08 2025

Scripture Study for

In Exodus 19:6, God announces that Israel is being formed to be “a holy nation,” a people that shows to the rest of the earth the holiness of God by its way of life. Just so, the servant in the first reading is intended to take up Israel’s role and show forth God’s glory. The servant is first charged with a mission to bring back Israel (“Jacob”) to God, that is, to gather Israel back into faithful relationship with God. The servant will then take up the role of Israel and act as a light to the nations, drawing them to God so that they, like Israel, may receive salvation.

Paul’s greeting to the Corinthians signals a theme of the letter, namely the Corinthians’ holiness. He first alludes to his authority as an apostle of Christ. He will rely on this authority to address problems in the church at Corinth, all of which relate in some way to a failure on the Corinthians’ part to appreciate the implications of their life in Christ, which is to be sanctified and sanctifying. Those who call on the name of Christ are of the church of God—and Paul will remind them of what this means for their conduct, especially with each other.

John the Baptist identifies Jesus as both “Lamb of God” and “Son of God.” The former points toward Jesus’ death on the cross, which the Evangelist will associate with the sacrifice of the Passover lamb (Jesus dies on the “preparation day” when the lambs are slaughtered and his legs are not broken, just as the bones of the Passover lamb are not to be broken [John 19:33, 36; Exodus 12:46]). This image is combined with that of the Suffering Servant of Isaiah 53:5–7, who, “like a lamb led to slaughter” will take on the sins of the people. The death of Jesus as the Lamb of God will be effective because Jesus is the Son of God, on whom now, as at his baptism, the Spirit rests.

Jan 08 2025

Scripture Study for

In the Isaian passage, God presents an unnamed servant: chosen, upheld, and pleasing to God, who has endowed the servant with the divine spirit. This enables him to serve God faithfully. The nature of his service is to bring forth justice, not just to Israel, as one might expect, but also to the nations, establishing justice “on the earth.” The Hebrew word for justice, mishpat, here refers to the restoration of God’s order. This “victory for justice” will not be accomplished through physical or military force. Instead the servant will bring the nations into covenantal relationship with God, opening up the path for God’s light and healing.

Cornelius is a Roman centurion who, as a “devout and God-fearing” man (Acts 10:2), has always treated the Jews with respect. Just before the present scene, Peter has received a vision in which he is commanded to eat “profane and unclean” food (10:9–16), which he interprets to mean that the mission of Christ is to be extended to the Gentiles. Thus, we hear him say today that God shows no partiality regarding nationality. While it is true that Jesus himself was sent to the Israelites, he is Lord of all, and thus the healing ministry begun in him is now extended beyond the bounds of ethnic Israel to encompass all those who believe in him and accept the offer of forgiveness of sins (10:43).

Matthew notes that Jesus went to John in the wilderness specifically to be baptized. In response to John’s question, Jesus does not suggest that he needs to receive John’s baptism for repentance (3:11), but “to fulfill all righteousness.” Righteousness here means doing God’s will, and it has been suggested that by being baptized, Jesus is placing himself in solidarity with the sinners he will save. In any case, the baptism is the occasion for a confirmation of his identity as God’s Son and the empowerment for his mission by the Holy Spirit, who will immediately lead him into the wilderness.

Jan 08 2025

Scripture Study for

The beginning of the book of Isaiah presents a vision in which, one day, Zion will attract “all nations” seeking to learn from the God of Israel (Isaiah 2:1–4). Here too, toward the end of the book, we hear a similar proclamation in an oracle from the post-exilic period, during which the returnees from exile are slowly rebuilding Jerusalem and a new temple. The hopeful vision announces that because of God’s presence (“the glory of the Lord”), the city is filled with light shining forth over the whole earth, presently darkened (by ignorance or violence?). Once again, we hear that nations will be attracted to Jerusalem because of the God who dwells within, bringing with them tribute to God, whose sovereignty they acknowledge, whose praises they proclaim.

The reading from Ephesians explores the extension of God’s relationship with Israel to include, in Christ, Gentiles also. Here the emphasis is on God’s “outreach” to the nations. Paul has been entrusted with the message of God’s grace. The content of that grace is precisely that Gentiles are now called to join with Jews as heirs of God’s ancient promises. Like the original promises to the Jews, this inheritance has not been earned, but is founded solely on the graciousness of God, whose benevolence is now extending beyond ethnic Israel to include all those who become members of the body of Christ.

The magi, wise men and astrologers who were part of the priestly class in Persia, would have shared the cultural belief that the birth of kings was “announced” through celestial phenomena, such as the “rising of a star.” Thus, they arrive, having ascertained the birth of a Jewish king. Herod, a Jewish client king of the Romans, is understandably threatened. Having determined exactly where such a newborn king might be found, he slyly sends the magi to search him out for him. The gifts of the magi are costly and appropriate for a king; they do not seem particularly dismayed to find the newborn king sleeping in a manger.