Br. John R. Barker, OFM

Jan 08 2025

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.

Jan 07 2025

Scripture Study for

Traditional biblical wisdom holds that order and stability promote human flourishing. Here the focus is on family roles and what is due to each member of the household: Duty toward parents is a common Wisdom trope, appearing often in Proverbs. Sirach reflects in particular on the challenge of dealing with an elderly parent, and closely binds duty toward God with honoring parents. It is God who set the father and mother over the family; honoring one’s parents brings favor from God. At the same time, the language of comfort, consideration, and kindness points to a sense that caring for one’s parents is ultimately grounded in basic human decency as much as the hope of divine reward.

The emphasis in the second reading is on decent behavior toward all, which reflects one’s experience of having been transformed by Christ. Precisely as “God’s chosen ones,” who have put away “earthly” vices (Colossians 3:5–10) and been transformed in Christ, Christians should behave in a manner that reflects the character of God, who is compassionate, patient, forgiving, and loving. Marked by these traits, those gathered around Christ support each other, learning together from him and strengthening each other through admonishment, common worship, and especially gratitude. In the final section the writer exhorts his listeners to honor the family order as ordained by God. Christian family life also is to be marked by mutual care, without bitterness, provocation, or discouragement.

In the Gospel reading, Joseph fulfills his duty as protector of God’s Son and his mother. Jesus’ vulnerability is highlighted by six references to him as “child.” Prompted three times, Joseph responds with quick obedience. Not only does Joseph lead mother and child away from danger, his actions also allow for the fulfillment of prophecy. The more significant of these is the first, from Hosea (11:1), which refers to the redemption of Israel, God’s son (Exodus 4:22), from Egypt. It is applied now to Jesus, God’s Son, as exemplar and perfect representative of Israel.

Jan 07 2025

Scripture Study for

The Isaian passage, from near the end of the Babylonian exile, is a proclamation of salvation made by one who brings “glad tidings” (in the Greek translation of the Hebrew Scriptures: euangelion). An important element of the proclamation is the notion that this salvation will be visible to “all the nations” and “all the ends of the earth.” This public salvation is intended to manifest to the whole world both the graciousness and the power of the God of Israel. Thus, the redemption of Israel will contribute to a larger project, seen in other parts of Isaiah, of drawing other nations to praise and worship the God of Israel, and thus share in Israel’s salvation (see Isaiah 2:1–5; 56:3–8).

The Letter to the Hebrews focuses on Christ’s relationship to God as son, heir, and “imprint of [God’s] being.” Precisely as God’s Son, Jesus has accomplished what could not be done otherwise. Although God had truly, but partially, spoken through earlier prophets, now in Jesus—God’s Son and imprint—God speaks fully and clearly. Whereas earlier God had provided for regular and repeated purification from sin, now God has provided a great High Priest who accomplishes purification once and for all (Hebrews 4:14— 5:10; 7:1—8:6). Jesus, as heir, reigns in heaven with God and thus is worthy of the worship of all creation.

The beginning of the Gospel of John announces that Jesus Christ, as the Word (logos) of God, has come into the world and made his dwelling among us (literally, “tabernacled among us”; see Exodus 40:34–35). The Greek word logos reflects, among other things, the “mind” and wisdom of God, or God’s creative plan that governs the world. Thus, the Word-made flesh brings light, grace, truth, the very life of God. Those who believe in him, accepting this free gift, become children of God. Already we hear a key Johannine theme: the gracious gift of God demands a response.

Jan 07 2025

Scripture Study for

Isaiah understood that the “house of David” was protected by God, according to God’s promise to David (2 Samuel 7:11–16). King Ahaz, threatened by surrounding states seeking to depose him, contemplates turning to the Assyrian Empire for help, an act reflecting a lack of faith in God’s protection. Not wishing not be dissuaded from his political course, the king “piously” declines God’s offer of a sign of his continued support of the Davidic monarchy. Nevertheless, the prophet points to a sign, which is a “young woman” (in Hebrew; “virgin” in the Greek translation) who is pregnant (future tense in the Greek). The son to be born will inherit the throne of David, making him a sign of fidelity to God’s promise.

Paul begins his letter to the Romans by setting out the core of his message about Christ Jesus, which is the good news, earlier announced in Israel’s scriptures, that God has sent a descendant of David and confirmed him as Messiah and Lord by raising him from the dead. Paul himself is a “slave” of Christ—not degraded chattel but an apostle of the gospel to the Gentiles, a role he has been given by God that they too may belong to Christ through the “obedience of faith.” This phrase refers to the summons to acknowledge Jesus’ lordship and so enter into covenant relationship with God by “belonging to Christ.”

The Matthean annunciation focuses on Joseph, a “son of David.” The child to born will come from the house of David, as most expected the Messiah would. An adopted child was as much a child of the adoptive parents as any biological child. So, Joseph, the adoptive father, could be considered the “real” (human) father of Jesus. Jesus’ descent from David is not “apparent” but, according to Jewish cultural norms, actual. Two names point toward his identity. Jesus (in Aramaic Yeshua) means “He will save,” while “Emmanuel” indicates that he will be both the sign and the reality of God’s presence to Israel.

Jan 07 2025

Scripture Study for

In the first reading, God offers a vision of Israel’s restoration after the Babylonian exile. This is conveyed first through the image of the flowering wilderness: what is presently “lifeless” will soon host “abundant flowers” and “joyful song.” This reversal represents God’s ability to bring life where there is none. Thus, this affirmation is accompanied by a general exhortation: “Be strong, fear not!” God the Redeemer comes to bring the people back home. The healing of the parched land is mirrored by the healing of the weak and infirm, the sorrowful and grieving, who will—like the wilderness—sing joyfully.

James offers an exhortation to remain firm in belief and steadfast in moral uprightness while waiting for the coming of the Lord. The emphasis throughout is on “patience,” mentioned four times. Just as crops cannot be rushed, neither can Christ’s return, which will happen in due time. All the same, James assures his audience that “the coming of the Lord is at hand.” So, do not allow Christ’s apparent delay to be the occasion either for losing hope or growing slack. James particularly focuses on complaining about others, which is a form of judging. When Christ does come, he will come as Judge; it is proper for him, not for us, to judge.

In prison, John the Baptist has heard rumors of Jesus, whom he had earlier baptized (3:13–17). Now he seeks to know if Jesus is, in fact, the Messiah (“the one who is to come”). Jesus lets John draw his own conclusions. He has proclaimed good news to the poor and he has healed, activities expected of the Messiah. Jesus, in turn, asks the crowds about John, affirming that he is indeed the prophet they went out to see, and he is the one sent to announce the Messiah. Thus, Jesus’ identity as Messiah is confirmed both by his actions and by the fact that someone they had all recognized as a prophet had prepared the way for him.