Br. John R. Barker, OFM

Dec 09 2024

Scripture Study for

In Isaiah’s text from the late exilic or early post-exilic period, the prophet hears a voice from the heavenly council cry out to prepare a path in the desert that lies between Babylon and Judah. The terrain must be made completely flat, to allow the Lord to lead the redeemed exiles back to their ancestral land. The final portion of the reading contains two apparently contradictory metaphors for God. The divine warrior who is returning with his people, who are his “reward” and “recompense” (the Hebrew words often refer to spoils of war) is also the shepherd who carries his charges with tender care. The biblical witness to God envisions the Lord as simultaneously powerful and gentle.

The Letter to Titus urges readers to evaluate every aspect of their lives in light of the gospel, and to live accordingly. When the grace of God appears (in the person of Jesus Christ) in one’s life, that life must change. Whatever “godless and worldly desires” one holds must give way to temperance, justice, and devotion. This is called for, not by a harsh and demanding God, but by a God of kindness, generous love, and mercy. The changes one makes in light of the appearance of Christ in one’s life are part of the transformation that appearance effects as Christ justifies and makes heirs of all those who accept this gift.

We are given no reason in Luke why Jesus went to be baptized by John. Certainly, it is not a question of needing a baptism of repentance. One likely reason is that the baptism by John marks a succession, in which Jesus claims his role, which John has announced and prepared. The opening of the heavens, an eschatological and even apocalyptic event, testifies that Jesus is the expected Messiah, as do the visible descent of the Spirit and the voice from heaven affirming that Jesus is not just beloved of God (others in the Bible, such as Abraham and Daniel were also called beloved), but he is God’s Son, a title that here points especially to Jesus’ role as God’s royal representative on earth (Psalm 2:7).

Dec 09 2024

Scripture Study for

Throughout the last chapters of Isaiah, from the post-exilic period, we find an emphasis on the coming glory of Jerusalem (representing the land and its people) when, at long last, the Lord returns to his city. The unprosperous and actually quite pitiful state of Jerusalem at the time of this oracle could easily be understood as a situation of “gloom” and “darkness.” Thus we have a strong emphasis on light, shining, and radiance in the first verses. God’s own presence will overcome the current dark circumstances. The radiance of the revitalized city will reveal the divine glory, which will draw others to the city to pay homage (and brings gifts) to this glorious, saving God.

In his Letter to the Ephesians, Paul has been emphasizing that God’s plan for all of humanity has entered its final (albeit protracted) stage, in which all peoples are reconciled to God and to one another in Christ, making of all of humanity a single people. This plan is the mystery made known to Paul by revelation. With the coming of the Spirit, this plan—which had previously been hidden or only faintly hinted at in Israel’s past—was made fully known. A key aspect of that plan is that Gentiles, along with Jews, will be children of God and thus coheirs of the promises first made to Abraham.

Although tradition refers to them as “three kings,” the magi are really scientists and scholars. As such, they represent the wisdom of their time and place. It is this wisdom that has led them to recognize the birth of a new king and to seek him out. It also allows them to recognize the king born not in a palace, but in a simple “house.” Finally, it allows them to hear and heed the warning not to trust Herod. As wise men, the magi represent those who, in Israel’s scriptures, have such open minds and hearts that they are able to recognize the work of God in the most unlikely and unexpected circumstances.

Dec 09 2024

Scripture Study for

The priestly prayer in Numbers is a threefold blessing, invoking God’s protection, peace, and kindly attention. These three elements capture well the main contours of the story of God and Israel, even all of humanity, beginning already at the beginning of the divine-human story. In the early chapters of Genesis we see God protecting Adam and Eve and their son Cain, a sign that God’s protection extends even to those who fall on the wrong side of God’s will. God’s graciousness is manifest in the multiple promises God makes to Israel, beginning with Abram and Sarai. And the ultimate desire is for all of God’s creation to exist in harmony, shalom, peace.

In his Letter to the Galatians, Paul emphasizes that through Jesus Christ, humanity has been released from its slavery to sin. Whereas once all humans were slaves, now they who choose to accept the divine gift are heirs along with Christ. It is important to Paul that Jesus is known to be a fully human Jew, who was born subject (like all Jews) to the Law, because it was only from “within the Law,” so to speak, that Jesus was able to “ransom” all under the Law by removing them from their dependence on the Law to be justified. The important point, of course, is not how Jesus accomplished this, but that he did—and because he did, all who believe in him are children and heirs of God.

The Gospel of Luke places considerable emphasis on the fact that in Jesus, God has visited in a special way the materially poor of the earth. Many poor, powerless, and socially despised people (whom today we might call “marginalized”) feature prominently in his account. It is not surprising, therefore, to find poverty marking the birth scene of Christ. He is born in a shed or something like it and placed in an animals’ feeding trough, and he is first visited by shepherds. Although their low social status is sometimes exaggerated by commentators, shepherds were not especially well-off or powerful, and so it is fitting that it is to them first that the Good News of the Savior is announced.

Dec 09 2024

Scripture Study for

The story of Hannah is one of many in the Bible in which a child who will be significant in Israel’s history is born to a previously “barren” woman. Hannah eventually became pregnant after praying fervently to God for a male child, promising to “give him to the Lord” as a consecrated person, a Nazirite (1 Samuel 1:9–11). God heard her prayer and she bore a son, who would become the prophet Samuel. Now she is fulfilling her promise to God and is bringing the child to the sanctuary at Shiloh. The story of Hannah illustrates both God’s providential care and the devotion of a mother to the God who answered her prayer.

A central theme in the First Letter of John is the love of God, which “begets” God’s children. Those whom God has loved and who respond in love “may be called children of God.” This is all effected through and in Christ. To be a child of God is not merely to be loved by God but to be assured of an inheritance, which is to abide or remain in Christ—and therefore in the Father—and thus to obtain eternal life. The way to show that one is a child of God is to reflect the nature of the parent, which means in effect to imitate and obey God’s Son. Jesus manifested above all God’s love, which is why all children of God must “love one another.

As the Son of the Most High (1:32), Jesus is eager to claim his identity and the work associated with it. Thus we have the story of the child who is drawn to the temple, the house of God, and who already is able to speak and teach there. While one might consider any other child disobedient or at least thoughtless in remaining behind without telling his family, in the case of Jesus this is perfectly justified—he is exactly where he needs to be, which is with his heavenly Father. At the same time, he honors his human parents and respects their authority. The person and role of Jesus is thus shown in this short vignette to be unique and, well, rather complicated.

Dec 09 2024

Scripture Study for

The oracle of salvation in Isaiah stems from the late exilic period, which the prophet announces is coming to an end. This part of Isaiah makes clear that many in Babylon were doubtful either of God’s intentions toward Israel or God’s ability to achieve those intentions. Thus the prophet assures the people that God is indeed announcing the “glad tidings” (in Greek euangelion) that God is the sovereign King, and thus able to carry out the divine will. In fact, “sentinels” can already see that God is doing this by restoring Jerusalem and bringing the people back. As God’s holy city, and something of a representative of God’s people, the restoration of Jerusalem is in fact the restoration of God’s people.

The Letter to the Hebrews opens with a majestic announcement that, after centuries of partial and imperfect revelation, God has at last been perfectly revealed in the Son. Drawing on later, Greek-inflected theology of the book of Wisdom (7:23–27), the author describes Jesus Christ as the perfect reflection of the divine glory and power through whom all things were created, and which sustains them in being. This Son, although far above all natural and supernatural creatures, nevertheless took on human flesh and offered himself once and for all for the sins of humanity. Thus in the perfection of God’s revelation we see the extent of God’s gracious will for the salvation of all.

The Prologue to John’s Gospel focuses not just on the person of Jesus Christ, but also on the significance of his coming into the world. Jesus himself, as God, is the source of everything in creation; nothing exists apart from him and thus everything is “his own.” Yet not everyone will welcome the one who brings light and life. Already at the beginning of this Gospel we encounter the gracious will of God for the world (3:16), but also the darkness that the Light will encounter when he comes. John challenges the readers of his Gospel to decide whether or not they will accept the “grace and truth” offered or remain in the dark.