Br. John R. Barker, OFM

Dec 11 2024

Scripture Study for

The reading from Revelation proclaims God’s final victory over the forces of evil and chaos that have threatened God’s creation since the days of the Garden of Eden. The woman who appears to John as a “great sign in the sky” represents Israel, not only the ethnic and historic Israel (symbolized by the twelve stars), but all of God’s people united in Christ. The image of the woman in labor represents both the actual birth of the Messiah and the pain and toil of giving birth to the reign of God in the end-times (Matthew 24:8; Mark 13:8; Romans 8:22; 1 Thessalonians 5:3). The image is apt, as the victory is not without cost. The great dragon is Satan, the agent of chaos and evil who seeks to destroy the Messiah’s reign of God but will be defeated (12:7–9), while the people of God remain firmly under the protection of God.

A central theme in Paul’s letters is the resurrection not only of Christ but also, eventually, of all the dead. Yet it appears that some in Corinth did not believe in the resurrection of Christ or of the dead in general. After showing that such a belief makes the gospel nonsense (15:12–19), Paul asserts again that not only was Christ raised from the dead, but he is “the firstfruits of those who have fallen asleep.” Death came to the human race through the sin of Adam; now life comes because of the obedience of Christ, whose sacrifice in our behalf has defeated death. As history moves toward its climax, those who belong to Christ and then others will be raised from the dead. In that final hour, Christ’s sovereign rule over all creation will be complete and evident, as even the greatest enemy of humans, death itself, is subjected to him.

Mary’s Magnificat exults in the work that God has done, still does, and will do for God’s creation. Not only has God looked upon Mary, “his lowly servant,” but by bringing forth the Messiah, God has looked with favor upon “all generations.” We note that Mary uses the “prophetic perfect” here: God “has” shown the strength of God’s arm, scattered the proud, filled the hungry, etc. One has only to look around to see that in many cases the proud and the rich do still reign, while the lowly and hungry still suffer. So how is it that God “has” accomplished this reversal? The prophetic perfect speaks from the perspective of God’s will, which is never thwarted and so will certainly come to pass. They are as certain to happen as if they already had. Mary’s song expresses this trust in God’s word, enlivened by the child in her womb, the clearest sign that God’s will is being done.

Dec 11 2024

Scripture Study for

Today’s passage from Jeremiah recounts the prophet’s experience not long before the destruction of Jerusalem by Babylon. Already that empire had conquered Judah and placed Zedekiah, a client Davidic king, on the throne. But that king was also rebellious and attempted to shake off the Babylonian yoke. Jeremiah warned the king and others that they should submit to Babylon, who was God’s instrument of judgment, and to expect even worse from Babylon if they did not (38:2–3). This is the “demoralizing” of which he was accused. Zedekiah shows himself to be morally weak, unable to stand up to the princes, first turning the prophet over to them and then secretly helping him. This weakness will eventually lead to Zedekiah’s—and Jerusalem’s—downfall.

Having delineated how Israel’s ancestors lived and died with faith (trust) in God’s promises (11:1–38), the author of Hebrews now comes back to his audience, who are surrounded by the cloud of witnesses to God’s fidelity and trustworthiness. If we are able to place our confidence in God on the basis of their witness (“evidence of things not seen” [11:1]), we will be able to persevere in our struggle against sin. Jesus, of course, is the premier exemplar of faith in God, which allowed him to face the cross. His faith was vindicated in his resurrection and ascension to the right hand of God. Christians should look not only to the ancestors but especially to Christ, and struggle mightily, even to the point (literally or metaphorically) of shedding their own blood—as Christ did—with faith in God.

The Gospel reading points once again to the radical nature of Christian discipleship and the demands of living the gospel. Jesus has come to announce the earth-shattering news that God is bringing divine sovereign power to bear on the world to destroy all that harms creation. The human responses must be, in the first place, repentance and turning back to God to receive the gift of the kingdom. The fire is both the proclamation of the kingdom and the purifying fire of repentance (Luke 3:16–18). Although the message is Good News, it is not “peaceful” in the sense of leaving things undisturbed, nor does it present a sentimental, “nice” notion of God, nor does it require nothing of those who accept. Consequently, it will be accepted by some and rejected by others, causing division within families and society. This is the nature of a purifying fire.

Dec 11 2024

Scripture Study for

The reading from Wisdom is part of a lengthy passage (10:1–19:22) that rehearses the role of Wisdom as the active, providential power of God in times of trouble, especially in Israel’s Exodus experience. As a preparation for the last plague, the death of the firstborn, God had warned the people and given the Passover sacrifice instructions to protect them from the plague (Exodus 12:1–23). The people put their trust in God on the basis of God’s promises to Abraham and to Moses to deliver them from bondage (Genesis 15:13–16; Exodus 6:8; 13:5). When the plague came and Israel was safe, they were “glorified,” which here means lifted up and seen as God’s chosen people, protected—as so often in Israel’s history—from harm.

Having developed his discussion of Christ as the eternal High Priest who intercedes for us in the heavenly sanctuary, the author of Hebrews now turns to the Christian response to this reality. While it is true that Christ intercedes for sinners, this does not make sin a light matter. On the contrary, one must strive to overcome sin, a struggle that can only be undertaken with firm faith in God’s promises (10:23). The author’s definition of faith is not precise, but it does address both faith’s subjective and objective aspects. “Realization of what is hoped for” points to recognition of the divine promises for those who persevere, whereas “evidence of things not seen” refers to the witness of those who have gone before, attesting to God’s trustworthiness. Because he understood the promises of land, blessing, and descendants, Abraham left his homeland as God directed (Genesis 12:1–6). Although the fullness of the promises was not realized in their lifetimes, the ancients died trusting that they would be fulfilled one day.

Jesus has been exhorting his disciples to maintain courage in the face of persecution (12:2–8), trusting that the Holy Spirit will guide them (12:11–12) and that God will provide for them (12:16–31). This all means that they need not be afraid: of persecution, of being abandoned by God, or of not having the things they need. If they have faith, they will possess the one thing necessary: the kingdom of God, which the Father is “pleased to give you.” The lesson about being watchful can apply either to the return of Christ or to the death of the individual. In either case, the point is that we should be about the things God has given us to do, whatever they are. The remarkable image of a master serving his servants when he finds them about his business illustrates vividly the generosity of God, which far exceeds human generosity, in bestowing the kingdom.

Dec 11 2024

Scripture Study for

The Book of Ecclesiastes is an extended, sometimes agonized, exploration of the meaning of life, or—to be more exact—the question of whether there is a meaning to life. One fact that most troubles the author is the observation that very often those who do not work hard prosper, while those who do work hard do not. No one, no matter how hard they work, can be assured that their labor will pay off. This seems unjust, and the author questions whether there is in fact any justice built into God’s design of the world. If there isn’t, then what’s the point of trying? At least from the limited human perspective, everything is therefore “vanity,” a word that means “nothing,” “vapor,” or “pointless.”

Last week Paul noted that the Colossians had been buried and raised with Christ in baptism (2:12). The baptized now live a new life in Christ, having become part of his “body.” This life is “hidden,” in the sense that on the outside nothing about them has changed; this new life is only seen through the eyes of faith. It is nevertheless very real and is lived in and with Christ, who is associated with divine, not earthly, things. Those earthly aspects of the human person are opposed to God’s will and do not reflect the divine new life enjoyed by the baptized. This is the old self, who has died. The new self, the true self, lies hidden in Christ. Nevertheless, this new self must make itself known by how it acts in the world, transcending earthly divisions among humans.

Jesus’ response to the request that he intervene in a dispute between brothers has an edge to it. The address “friend” is, paradoxically, not particularly friendly and signals some disapproval, as does the refusal to intervene. Jesus will not be party to a dispute motivated at least partly by greed. The parable of the rich man illustrates the devastating spiritual impact that such greed can have. The language and decision of the man point to a single-minded self-centeredness regarding his good fortune: my harvest, my barns, my grain. He does not even seem to consider the possibility of sharing his overabundant harvest with those who are less fortunate. His enjoyment of and even obsession with his “goods” blind him to others. When his life is taken away from him, not only do the needy not profit from his abundance, but neither does he. Both his material goods and his spiritual welfare are lost because he was poor in what matters most to God.

Dec 11 2024

Scripture Study for

The negotiation between Abraham and God comes after last week’s scene in which God announces that Sarah will soon bear a son. As Abraham is seeing the visitors on their way, God decides to tell Abraham that judgment is about to be visited on Sodom and Gomorrah, because God has “singled him out that he may direct his children and his household in the future to keep the way of the Lord by doing what is just and right” (18:19). It seems God wants to see how Abraham will respond: with a concern for “what is just and right” or with a relish for divine punishment? Abraham passes with flying colors by showing that he understands the need for the divine response to sin, but he also is concerned (as God is) only to punish as a last resort. Unfortunately, in this case not even a handful of righteous people can be found in the towns.

Just before the beginning of this passage from Colossians, Paul has informed his audience that they have been “circumcised with a circumcision not administered by hand, by stripping off the carnal body, with the circumcision of Christ” (2:11). Circumcision, of course, is the removal of flesh, and for Jews signifies membership in the covenantal relationship with God. By being baptized, Christians receive the equivalent of circumcision by being incorporated into Christ by dying and rising with him. They also have their “flesh” removed, flesh being one of Paul’s favored terms for the aspect of the human person opposed to God’s will. Employing a different metaphor, Paul notes that before they were baptized into Christ, the Colossians were liable to condemnation because of their sins, signified by a “bond” (or charge) against them. This charge has been wiped out in Christ, in whose body it was nailed to the cross.

When Jesus’ disciples ask him to teach them to pray “as John taught his disciples,” they are probably referring to specific prayers he taught them (as opposed to a “method”). Jesus teaches his disciples his own prayer, which is notable for its brevity, simplicity, and directness. The petition that God’s name be “hallowed” is a prayer that all people will revere God’s name and person. Subjection to the final test refers to a period of severe trial, either eschatological or simply persecution of the sort Jesus warns about regularly. In either case, the prayer is for perseverance in time of trial. The following sayings of Jesus highlight the need for perseverance in prayer also, as God’s ways are rarely clear. God is, however, always faithful and will bestow what we need, including especially the Holy Spirit, the gift of God’s own self.