Br. John R. Barker, OFM

Dec 12 2024

Scripture Study for

Last week we heard Amos railing against unjust business practices. This week he focuses on the complacent wealthy who live much better lives than the average Israelite, which gives rise to divine anger. Although the first verse of the reading refers to Zion (Jerusalem), the rest of the reading is directed toward those of the northern kingdom, here referred to as “Joseph” (two of the main tribes of the region, Manasseh and Ephraim, were named for the sons of Joseph). While the average Israelite hardly ever ate meat, the wealthy were reclining at table, banqueting on lamb and veal, listening to fine music, and drinking so much wine they use bowls instead of cups. As they enjoy themselves at others’ expense, or at least heedless of the suffering around them, they are blind to the disaster approaching, as God sends the Assyrian Empire to bring judgment on “Joseph.” They are, so to speak, fiddling while Rome is burning.

Paul has emphasized to Timothy the vital importance of maintaining sound teaching and discerning and refuting false and misleading teaching. This apparently was a difficult and never-ending task in Ephesus, where Timothy was. It required perseverance, lest one either fail in the task or become bitter, losing “love, patience, and gentleness” in the process. Using one of his favorite metaphors (1 Corinthians 9:24–27; 2 Timothy 4:7), Paul urges Timothy to “compete well for the faith,” as an athlete runs the race to the finish, in this case to eternal life when Christ comes again. Timothy’s noble confession, which he most likely made at his baptism, mirrors that of Christ. Both have been publicly faithful to the truth in the face of fierce and even dangerous opposition.

The story of the nameless rich man and Lazarus reflects the profound reversal of fortune Jesus had already proclaimed in the Beatitudes (Luke 6:20–21, 24–25). As the story progresses it becomes clear that the rich man’s sin was not being wealthy; his heart has become warped to such a degree that he cannot cross the chasm between heaven and hell. Not only did he ignore Lazarus while both were still alive, but even in death he acts as if Lazarus owes him something. He demands that Abraham send Lazarus to relieve his suffering, and then he begs him to send Lazarus to warn his brothers. The arrogance and blindness that may have stemmed from a complacency born of his wealth explains his fate. But he had absolutely no excuse, for the law and the prophets repeatedly warned him of the dangers of wealth and of ignoring the needy at his door.

Dec 12 2024

Scripture Study for

The prophet Amos is known in particular for his sustained attack on economic injustices. Here he focuses on merchants who impatiently wait for the end of festivals—during which no trade was to occur—before getting back to their business of making money. Not only do they disdain time ordained by God to put aside such things, but when they return to them, their practices are marked by deceit and fraud. By diminishing the ephah, a dry measure, and adding to the shekel, a measure of weight, they defrauded customers by giving them less than they paid for. There were loan sharks even then, who would be willing even to take a poor person’s sandal as collateral on a desperately needed loan. God sees this, Amos says, and takes note.

It may have been that Timothy’s community felt it appropriate to pray only for fellow Christians, so that Paul feels called to emphasize that they should pray for everyone. This admonition is not only pragmatic—a small, vulnerable, and suspect religious group wants to maintain good relations with the authorities—but more importantly it is theologically motivated. There is only one God and one Mediator, desiring that all people be saved and embrace the truth that Christ came into the world to save sinners. Since all people fall within the saving will of God, whether they know it or not, Christians should gladly pray for everyone so that all may come to know this truth and be saved. This should always be done with great goodwill, and not with “anger or argument.”

The parable of the dishonest (or “unrighteous”) steward presents some difficulties of interpretation. The main question is whether the reduction the steward makes in the debts is a reduction in what was truly owed to the master (in which case the steward is once again cheating his master for his own benefit) or whether the amount removed from the debt was the extra part the steward had added for his own “take.” Both are possible, but Jesus’ comment at the end of the reading suggests it is the latter option. The steward, seeing that “the end was near,” abandoned his greedy “take” in order to ensure a good reception later on. The master commends him for this, and so does Jesus, who sees in his “prudence” a lesson about holding on to wealth. Just as the steward gave up his “dishonest mammon” to ensure a brighter future, so also should the “children of light” give up their clinging to mammon to ensure that they receive a good reception from God, to whom alone they should cling. In this way, they are “trustworthy with dishonest mammon” (by not holding on to it), and so will be considered worthy by God to receive “true wealth” in the Kingdom.

Dec 12 2024

Scripture Study for

The dialogue between Moses and God takes place immediately after Israel makes the golden calf (Exodus 32:1–6). The depth of God’s anger at Israel’s betrayal of the covenant relationship, and so soon after it was established, is signaled by his statement to Moses that they are “your people, whom you brought out of the land of Egypt.” God no longer recognizes Israel as God’s own people, despite the fact that they are clearly cherished as such (3:7; 6:7). Moses refuses to let God’s anger prevail, replying that no, in fact, they are God’s people whom God redeemed. He also reminds God of the unconditional promises to the ancestors. The deeper point of this imaginative scene is that Israel is forgiven (and the relationship saved) not because they deserve it, but solely because of God’s trustworthiness, integrity, and desire that Israel be “my people.”

The central theme of both of the Letters to Timothy is the importance of sound Christian doctrine and the necessity of combating attempts to inculcate new Christians with false doctrines, such as Gnosticism. After broaching this subject with Timothy, Paul alludes to one of those central, sound doctrines, which is “trustworthy and deserves full acceptance: Christ Jesus came into the world to save sinners.” The story of Paul himself is witness to this truth. Although once one of the worst sinners (Acts 26:9–11), he was nevertheless “mercifully treated,” so that Christ could make clear that no one is outside the bounds of his saving grace. Thus anyone, no matter how great a sinner, who looks at Paul’s example and believes in Christ has reason for hope. This saving truth redounds entirely to the honor and glory of God.

The complaint of the Pharisees and scribes about Jesus’ association with public sinners reflects the biblical admonition to avoid associating with sinners so as not to become like them (Psalms 1:11; 26:4–5). The actions of Jesus reflect another biblical theme, which is God’s desire for the repentance and conversion of sinners, all of whom God loves, so that they may be saved and not “die” (Ezekiel 18:23, 32; Wisdom 11:22 — 12:2). All three parables make two things clear. First, God actively seeks out sinners so as to bring them “back into the fold.” God does not remain aloof from those who have chosen a dangerous path. Second, God does not therefore condone sin; repentance is required. But that repentance, and the sinner, are met with great joy, for nothing pleases God more than a sinner who has chosen life over death, over being found to being lost. (For commentary on the parable of the prodigal son, see Fourth Sunday of Lent, p. 96, in this volume.)

Dec 11 2024

Scripture Study for

The Bible frequently counsels the virtue of humility, especially for the powerful and the wealthy. This exhortation is notable particularly in the wisdom literature, which seeks to inculcate all of the virtues that make for a holy and successful life. Not only is humility appreciated by others, while arrogance puts people off, but more importantly, restraint and modesty are prized by God, especially when exercised by those who are in a position to act arrogantly and abuse others. Intellectual humility is also counseled. The point here is not to stifle curiosity, but to recognize the limits of human reason and to develop a habit of humble submission to revelation and the wisdom of the past.

The author of Hebrews concludes his exhortation to persevere in the struggle against sin so as to inherit God’s promises, by circling back to the theme of Christ’s eternal high priesthood. The first covenant was given at Sinai, in a scene in which God’s mountain was surrounded by smoke and fire and trumpet blast, such that the people were terrified and begged that God speak to them only through Moses (Exodus 19:16–19; 20:18–21). Fear, according to the author, was the primary response at that time. But unlike ancient Israel, Christians approach Mount Zion, which is not clothed in terrifying effects, but surrounded by angels and saints, as in a heavenly liturgy. There also is God, accompanied by Christ. Whereas Abel’s blood cried out for vengeance (Genesis 4:10), Christ’s blood “speaks eloquently” of God’s forgiveness and peace.

Jesus very often draws on biblical wisdom sayings and modes of thought to express his teachings about the divine kingdom (the Beatitudes are a good example). Here Jesus gives the same pragmatic advice we find in Proverbs 25:6–7. Those who jockey for positions of honor will often find themselves instead dishonored when they are asked to move in full view of everyone. Better to receive honor than to grasp after it. This pragmatic lesson about human life leads to a more profound lesson about the ways of God, who humbles the proud and exalts the humble (Luke 1:51–52; 13:30). Rather than seek public acclaim and honor, think of the things of God and share what you have with those who cannot repay you (12:16–21), just as God does, and your reward will be great in heaven (6:35).

Dec 11 2024

Scripture Study for

The reading from Isaiah comes at the very end of the book and stems from the postexilic period. Small, poor, weak, and ruled now by Persia, the promise of a glorious future for Jerusalem and Judah seems impossible. God’s people themselves have been scattered all over the known world. In response, God assures them that soon God will gather all the nations to Jerusalem to worship (i.e., see God’s glory). Among them God will set a “sign,” prophetic messages or messengers, who will go out to other nations and bring them to worship God. As well, they will summon back all the dispersed of Israel. Just as one brings gifts for God to the temple, so the returned Israelites will be an “offering,” or gift, for God.

The author of Hebrews continues his exhortation to persevere in faith by resisting sin so as to receive the promises of God. The struggles, whether external or internal, of the Christian life may be thought of as divine discipline, allowed or sent by God to bring each person to spiritual maturity. Even if this discipline may at times be conceived as punishment, it should be understood in the same way parental discipline is, as an ultimate benefit for the child, as painful as it may be at the time. Just as children who have not been spoiled mature into well-adjusted adults (ideally), so Christians who are disciplined in their pursuit of holiness find, over time and struggle, that their weaknesses (lameness) are healed, rather than being the source of their downfall.