The Baptism of the Lord – Jan. 11, 2026

 

The Baptism of the Lord – Jan. 11, 2026

Isaiah 42:1-4, 6-7; Acts 10:34-38; Matthew 3:13-17

 

Theme:  Jesus is God’s Self-Manifestation

 A. A Brief Exegetical Analysis of Matthew 3:13-17

 

1.      Historical and Literary Contexts

The story of Jesus’ baptism is preceded by John the Baptist's preaching (3:1-12) and followed by Jesus’ temptation (4:1-11). In this account of Jesus’ baptism by John the Baptist, Matthew prepares his readers to recognize that Jesus, who will soon begin his public ministry (see 4:12-17), is equipped by the Holy Spirit, and that God’s voice proclaims him the Son of God. 

 

2.      Form, Structure, and Movement

This narrative passage can be divided into two movements. The first movement (vv. 13-15) reports the dialogue between Jesus and John the Baptist regarding Jesus’ request for baptism by John. The second movement (vv. 16-17) covers the events after the baptism.

 

3.      Detailed Analysis

Vv. 13-15. This first movement records the dialogue between Jesus and John the Baptist about Jesus’ request for baptism. Matthew is the only evangelist who recounts this dialogue. There are at least two problems in understanding Jesus’ baptism by John the Baptist. The first is that John had previously claimed Jesus was mightier than he was (see Mt 3:11), so why does Jesus appear subordinate here? The second difficulty is that Matthew’s readers were told that Jesus was born sinless, so why does Jesus request John’s baptism of repentance here? The answers to these two questions are found in Jesus' reply to John the Baptist: “Allow it now, for thus it is fitting for us to fulfill all righteousness” (V. 15). Fulfill and Righteousness are two keywords for understanding Jesus’ baptism better.

Indeed, Jesus is sinless; therefore, he did not need a baptism of repentance. His baptism here is not for the forgiveness of sin but rather to set an example for others. John the Baptist confirms this when he tries to prevent Jesus from being baptized by him. “I need to be baptized by you, and yet you are coming to me?” (V. 14). He believes that Jesus is without sin; consequently, Jesus does not need to undergo baptism for repentance, which he administers. Jesus’ baptism here is not for repentance but for the fulfillment of all righteousness. This means that through this baptism, Jesus submits himself to God’s plan, which involves his identification with sinners for the salvation of humanity.^[1] This demonstrates Jesus’ total obedience to God’s will.

Vv. 16-17 report three events after Jesus’ baptism: First, the heavens were opened for Jesus. This indicates a moment of direct communication between humans and the divine. Second, the Spirit of God descended like a dove and came upon Jesus. This recalls Isaiah’s messianic prophecies, “The Spirit of the Lord shall upon him.” (Is 11:2; cf. 61:1). Third, a voice from the heavens said, “This is my beloved Son, with whom I am well pleased.” In Mark (1:11) and Luke (3:22), the voice is directed only to Jesus: “You are my beloved Son.” In Matthew, however, with the expression “This is” instead of “You are,” the divine revelation is directed to all.^[2] Israel, God’s beloved possession in the Old Testament, is replaced by God’s relationship with Jesus, which reveals Jesus as the New and Last Covenant. All of God’s promises of the Old Testament are fulfilled in Jesus. This baptism of Jesus marks the third time God reveals himself to the people. The previous two times were at Jesus’ birth (Mt 1:23) and the visit of the Magi (Mt 2:1-12).

  

4.      Synthesis

Jesus is sinless; therefore, he does not need baptism for repentance. However, he seeks baptism from John not for the forgiveness of sins but for the fulfillment of all righteousness. This means that through his baptism, Jesus fully submits to God’s plan, which includes his identification with sinners for the salvation of humankind. After his baptism, three divine events occurred: the heavens were opened, the Spirit of God descended upon Jesus like a dove, and a heavenly voice declared Jesus to be God’s beloved Son. These three divine events attest to God’s self-revelation through Jesus.  

B. Pastoral Implication

 

1.                           1. Liturgical Context

The early Church identified three specific events that reveal Jesus’ divine nature, which the modern Lectionary and liturgical calendar maintain together in three successive celebrations. The first event is the visit of the Magi that we celebrated last Sunday (Epiphany). The second is the Baptism of the Lord that we celebrate today. The third event is celebrated on the Sunday following the Lord's baptism (the second Sunday in Ordinary Time). It is John the Baptist revealing Jesus as the Lamb of God (Jn 1:29-34 read in the liturgical calendar A and Jn 1:35-42 read in the liturgical calendar B) and the story of the Wedding at Cana (Jn 2:1-11 read in the liturgical calendar C). The common point of these three Sunday celebrations is God’s self-manifestation to us, his people. Focusing on today’s liturgy, after Jesus was baptized, the heavens were opened, the Holy Spirit descended upon him, and God’s voice declared him to be his Beloved Son (the Gospel). This attests that Jesus is the unnamed “servant” whom the prophet Isaiah prophesied about in our first reading. In the second reading, Peter confirms this. For him, God’s revelation of his salvific plan for the world through Israel culminated in Jesus.

 

2.                              2. What the Church Teaches Us Today

 Jesus’ baptism fulfills the Scriptures, notably Isaiah’s prophecy, which we heard in our first reading. In this reading, Isaiah speaks of an unnamed “servant” whom God declares his chosen one, with whom God is pleased and upon whom he puts his spirit (Is 42:1). In our Gospel, God’s voice declares Jesus to be his beloved Son. The Tradition teaches us that Jesus is this unnamed “servant,” and that he came into this world to accomplish God’s promises foretold by the prophets of the Old Testament. In the second part of our first reading, Isaiah describes the ministry of this unnamed “servant:” “He will faithfully bring forth justice… the coastlands will wait for his teaching” (vv. 3, 4). The coastlands allude to all the nations, including the Gentile territories. This description is identical to the mission and ministry of Jesus. Therefore, Jesus is the fulfillment of Isaiah’s prophecy. This is the content of Peter’s address to the Gentiles in the house of the Gentile Cornelius, which we heard in our second reading.

Peter begins our first reading passage by affirming that God’s choice of Israel did not mean God withheld divine favor from other people (vv. 34-35). He then speaks of Jesus, somehow summarizing our Gospel and first readings. He evokes the baptism of Jesus and the descent of the Holy Spirit upon him, which alludes to our Gospel (Acts 10:37-38a), and his description of Jesus’ ministry of doing good and healing all those oppressed by the devil (Acts 10:38b) connects us to the ministry of the “servant” in our first reading (see Is 42:3-4). For Peter, Jesus’ ministry reveals God’s salvific plan for the world's destiny through Israel.

Through these Scripture readings, our Holy Mother Church teaches us that Jesus, whose birth we celebrated a few days ago, is God’s self-manifestation among us, his people. His mission is to save not only the “chosen people, Israel,” but the whole world. To be saved, we must believe in him, fear him, and act uprightly (Acts 10:35). May this liturgy of the Mass enable us to do so. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church in Jackson, MS &

SVD USS Biblical Apostolate Coordinator   

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[1] NABRE, note to Matthew 3:14-15.

[2] Barbara E. Reid, The Gospel According to Matthew, 25.

The Epiphany of the Lord – Jan. 4, 2026

 

The Epiphany of the Lord – Jan. 4, 2026

Isaiah 60:1-6; Ephesians 3:2-3a; 5-6; Matthew 2:1-12.

 

Theme: We are Called to Be the Epiphany of Jesus, Just as Jesus is the Epiphany of God

 A. A Brief Exegetical Analysis of Matthew 2:1-12

 

1.      Historical and Literary Contexts

According to Brown’s setting of the Gospel of Matthew, our text is situated in the first section called “Introduction: Origin and Infancy of Jesus the Messiah,” which forms the prologue of the Gospel (1:1 – 2:23).^[1] This prologue consists of a genealogy (1:1-17) and five stories. Our text comes immediately after the story of the “birth of Jesus” (1:18-25), and it is followed by the “flight to Egypt” (2:13-15,) the “massacre of the Infant” (2:16-18,) and the “return from Egypt” (2:19-23) which concludes the section. Through this infancy narrative, the narrator presents the coming of Jesus as the climax of Israel’s history and the events of his conception, birth, and early childhood as the fulfillment of the Old Testament prophecy.^[2]

 

2.      Form, Structure, and Movement

Our text is a narrative story. It can be structured in three movements. First, the narrator puts in the scene the magi who need further information on where the newborn king is born, Herod and all Jerusalem who become troubled in hearing this information, and the chief priests and scribes from whom Herod got information regarding what the Old Testament prophets wrote about the Messiah (vv. 1-6). Second, the narrator tells Herod's request to the magi (vv. 7-8) and the encounter of the magi with the Infant Jesus and his parents (vv. 9-11). Third, the story concludes with the magi departing for their country, not returning to Herod, but in another way (v.12).

 

3.      Detailed Analysis

Vv. 1-6.  V.1. In the days of King Herod: From the beginning of his account of the birth of Jesus, Matthew immediately puts it in relationship to broader political and social events.^[3] Herod: This is Herod the Great, who reigned from 37 to 4 B.C. He was a vassal king under the Roman emperor. Magi: They were a caste of wise men who were associated with the interpretation of dreams, astrology, Zoroastrianism, and magic. They became kings in later Christian tradition under the influence of Psalm 72:10; Isaiah 49:7; 60:10. Their names eventually are Caspar, Balthasar, and Melchior. They were understood as representatives of the Gentile world in all its racial diversity who come to Christ.^[4] “From the East”: This was probably East Syria, Persia, or Arabia.

V. 2. King of the Jews: Jesus is the royal Messiah, so he is the king of the Jews. We saw his star: The stars were associated with special births, such as the births of Alexander the Great and Augustus. This one in Matthew’s account evokes Balaam’s messianic prophecy of a star arising from Jacob (Numbers 24:17), although Balaam’s star does not mean an astral phenomenon but the king himself. Modern Bible scholars have often thought about an astronomical explanation. Boxall argues that the peculiarities of this star in Matthew’s Gospel suggest that the narrator imagines an angelic being (cf. Job 38:7).^[5]

V. 3. The news about the Newborn King Jesus troubled Herod greatly. Matthew tells us that “all Jerusalem” was troubled along with him. That was not good news for Herod, who did not want anyone to threaten his power. Note that Herod was extremely paranoid. He had such control over his subjects that they were too afraid to show any disloyalty to him. When Matthew says that all people in Jerusalem were afraid along with Herod, this does not mean that they worry about the power of their king Herod. Instead, they worried about their peace because they knew that when Herod was distressed, people would die.

Vv.4-6. The chief priests, who were senior members of the Jerusalem priesthood, and the scribes, who had expert knowledge of scripture, informed Herod of where the Messiah was supposed to be born according to the prophecy of Micah (see Micah 2:6; 5:1-2). Matthew or Christian scribes reworked this quotation. They identified “Bethlehem” as the “land of Judah”. They changed “clans of Judah” to “rulers of Judah” to bring out the messianic point. They added “who will shepherd my people Israel,” which is taken from 2 Samuel 5:2 and 1 Chronicles 11:2. They also transform “least” into “by no means least,” which describes Bethlehem’s new prominence following Christ’s birth.^[6]

Vv. 7-8. Herod does not have any intention to do homage to the Infant Jesus. Instead, his strategy is to find out where he was born so that he can execute him.

Vv. 9-11. The list of gold, frankincense, and myrrh suggests prophetic fulfillment (see Isaiah 60:6, 11, 13). Gold signifies that the newborn Jesus is a King. Frankincense means that Jesus is God. Myrrh is associated with royalty, priestly anointing, and mainly with the burial of the dead, which overshadows Christ’s redemptive passion and burial (see John 19:39).^[7] 

V. 12. The Magi did not return to Herod to inform him where the newborn King Jesus was born as Herod requested. “Having been warned in a dream” suggests a divine revelation attesting to Herod’s intention of killing the Infant Jesus. 

 

4.      Synthesis

Jesus was born in Bethlehem of Judah, David’s hometown, during the reign of King Herod. The magi from the east, the representatives of the Gentiles, were led by the star to the place where the newborn King Jesus was born, to do him homage. When the star disappeared from their sight, they stopped in Herod’s territory, Jerusalem, to ask where Jesus, the king of the Jews, was born. Herod became greatly troubled on hearing this news because he did not want anyone to threaten his power. The inhabitants of Jerusalem also became greatly troubled along with Herod, not because they worried about their king’s power, but because they worried about their peace. They knew that when the paranoid Herod was distressed, people would die. Herod assembled all the chief priests and scribes to learn where the Messiah was supposed to be born according to the prophets. In the quotation from the prophet Micah that Matthew reworked, the text informed him that Bethlehem was the town where the Messiah was to be born. He gave this information to the Magi and asked them to bring him word once they found the newborn Jesus, pretending that he, too, would go to do him homage. The magi continued their journey until they reached their destination, where they found Jesus with his mother, Mary. They prostrated themselves and did him homage, then offered him three gifts, gold, frankincense, and myrrh, signifying the kingship of Jesus, his divinity, and his redemptive passion and death. On their way back home, the magi did not return to Herod as he asked them to because they received a divine revelation that Herod intended to kill the Infant Jesus. 

  

 B. Pastoral Implication

 

1.      Liturgical Context

From its Greek origin: epi, “on, upon,” and phaino, “to appear, to shine,” the word “Epiphany” refers to the divinity of Jesus “shining upon” the world. In other words, Epiphany is the manifestation of Jesus' divine nature. The early Church identified three specific events that reveal Jesus’ divine nature. The modern Lectionary and liturgical calendar maintain them together in three celebrations. (1) The visit of the Magi that we celebrate today. (2) The Baptism of the Lord, which we will celebrate this coming Sunday, January 11^th. (3) The Sunday that follows the Baptism of the Lord (the second Sunday in Ordinary Time) always has either a Gospel passage of the Wedding at Cana (Jn 2:1-11) or John the Baptist’s testimony to Jesus, the section that comes right before the Wedding at Cana (Jn 1:29-42), which all reveal Jesus’ divine identity.  

In our Gospel, Matthew tells us that the first individuals to whom the divinity of Jesus was revealed were not the insiders from the Jewish community but the foreign magi who came from the East. This highlights the universalism of God’s revelation. In our first reading, the Prophet Isaiah already prophesied that caravans of camels shall fill Jerusalem; all from Sheba shall come bearing gold and frankincense, proclaiming the praises of the Lord (Is 60:6). Additionally, in our second reading, Saint Paul confirms this universalism of God’s revelation when he states that through the Gospel, the Gentiles are coheirs, members of the same body, and copartners in the promise in Christ Jesus (Eph 3:6). God continues to reveal himself to people from diverse backgrounds. The Church is the visible sign of God’s revelation as it welcomes individuals from all nations and cultures.

 

2.      What the Church Teaches Us Today  

Jesus is God’s Epiphany; he reveals God to us. We are called to be Jesus’s Epiphany. Let us reveal him to our brothers and sisters. This mission requires us first to know, follow, love, and serve Jesus before we can reveal him to others, as the three wise men of our Gospel did. They traveled a long distance to discover where the newborn King was born. No doubt they were tired, but did not give up. They identified the revelatory star and faithfully followed its guidance. Likewise, we should first identify our revelatory stars that lead us to Jesus and second, follow their guidance faithfully.

The Eucharistic celebration (Mass) is the first and most excellent star that draws us closer to our Lord. During Mass, we sit at the same Eucharistic Table with Jesus, listening to him through the Scripture readings and receiving his Body and Blood in the Holy Communion. When the Magi encountered the newborn Jesus, they prostrated themselves, did him homage, and offered him the presents of gold (meaning that Jesus is a King), frankincense (Jesus is a high priest and God), and myrrh (predicting the redemptive Passion and Death of Jesus). The gestures of the Magi and the meaning of their gifts are found in the liturgy of the Eucharist. At Mass, we praise Jesus, our Lord, the king of the universe. He is the Higher Priest who celebrates his own Mass through the human priest. At Mass, we commemorate the Paschal ministry (the Passion, Death, and Resurrection of Jesus).

Besides the Mass, reading, sharing, studying, and praying with the Word of God (the Bible) are other stars that lead us to Jesus. Saint Jerome says, “Ignorance of Scripture is ignorance of Christ.” Pastoral ministries and charitable works are also our stars. They help us deepen our spiritual relationship with Jesus.

After experiencing the “Epiphany of the Lord” through their mystical contact with Jesus, the Magi departed for their home by a different route, avoiding the path leading them back to Herod, the symbol of sin in this context. During the liturgy of the Mass, a mystical encounter occurs between us and Jesus, prompting a metanoia, or “conversion.” This is why, at the end of the Mass, transformed, we are called to return to our homes by a different spiritual path, which represents the way of conversion. We leave our old life behind and begin anew with Jesus. Consequently, we become the “star” for our brothers and sisters, guiding them to Jesus so that they, too, may sit at the Eucharistic Table with him and experience the “Epiphany of the Lord” in the Mass as we do.

May the liturgy of this Mass help us fulfill our Christian mission of being the Epiphany of Jesus to our brothers and sisters, just as Jesus is God’s Epiphany to us. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Church &

SVD USS Biblical Apostolate Coordinator

 

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[1] Raymon E. Brown, An Introduction to the New Testament, 172.

[2] NABRE, note to Matthew 1: 1-2:23.

[3] Benedict T. Viviano, “The Gospel According to Matthew”, in The New Jerome Biblical Commentary, ed. Raymond E. Brown, S.S., Joseph A. Fitzmyer, S.J., Roland E. Murphy, O. Carm., (Englewood Cliffs, New Jersey: Prentice-Hall, 1990), 635.

[4] Benedict T. Viviano, “The Gospel According to Matthew”, in The New Jerome Biblical Commentary, 635.

[5] Ian Boxall, “Matthew”, in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1176. See also NABRE, note to Matthew 2: 2.

 

[6] Benedict T. Viviano, “The Gospel According to Matthew”, in The New Jerome Biblical Commentary, 636. See also Ian Boxall, “Matthew”, in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1176.

[7] Benedict T. Viviano, “The Gospel According to Matthew”, in The New Jerome Biblical Commentary, 636. See also Ian Boxall, “Matthew”, in The Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1176-1177.

 

The Nativity of the Lord (Christmas): Night - Dec. 24, 2025

 The Nativity of the Lord (Christmas): Night - Dec. 24, 2025

Isaiah 9:1-6; Titus 2:11-14; Luke 2:1-14

 

Theme: “Today is Born our Savior, Christ the Lord”

 

A. A Brief Exegetical Analysis of Luke 2:1-14

 

1.      Historical and Literary Contexts

The story of the birth of Jesus is part of the extensive section of the Infancy Narrative (1:5 – 2:52). Our text is preceded by the story of the birth of John the Baptist and the canticle of Zachariah (1:57-80). It is followed by the visit of the Shepherds (2:15-20). Luke intends to show that Jesus Christ is the fulfillment of both Jewish and Gentile cultural worlds. He already made his readers observe an example of Jewish fulfillment in the stories of Zechariah, Elizabeth, and Mary. And now, in the opening verses of chapter 2, he recounts the events in the pagan world, cooperating and foretelling the birth of the Messiah in Jesus Christ.^[1] There are notorious historical problems with the names and dates of the people Luke mentions in our text.^[2] Luke attests that both John the Baptist and Jesus were born under Herod the Great (37 B.C. – 4 B.C.), but most scholars agree that it would be impossible for these events to have occurred at a time when Caesar Augustus, Herod the Great, and Quirinus were all simultaneously in power as Luke attests.^[3]

 

2.      Form, Structure, and Movement

Our text is a narrative story. It can be divided into two parts. In the first part, the sacred author uses numerous historical and geographical names and dates to confirm that Jesus came from the lineage of David (vv. 1-7). In the second part, he uses the presence of an angel and a multitude of the heavenly host to confirm Jesus’ divine origin (vv. 8-14).

 

3.      Detailed Analysis

Vv. 1-7. Caesar Augustus was a Roman emperor who reigned from 27 B.C. to his death in A.D. 14. Luke relates the birth of Jesus to the time of Caesar Augustus with purpose. Since the Gentile world looked to Caesar Augustus as a “savior,” “god,” and “prince of peace,” especially because he established a time of peace, the Pax Romana., throughout the Roman world during his long reign, Luke’s theological message here is that it is rather Jesus who is God, the Savior, and the prince of peace.^[4] Quirinius was governor of Syria: He became legate of the province of Syria in A.D. 6-7.^[5] The description of Jesus as the “firstborn son” is a legal description indicating that Jesus possessed the rights and privileges of the firstborn son (see Gen 27; Exodus 13:2; Num 3:12-13; 18:15-16; Dt 21:15-17). This description does not necessarily mean that Mary had other sons.^[6] Laid him in a manger…in the inn: The Greek word phatnē is translated as “manger,” a feeding trough for animals. “Bethlehem” literally means “house of bread”. And from the Gospel of John, Jesus calls himself “the bread of life.” So, putting it all together will sound like this: Jesus, the Bread of Life, is born in the “House of Bread,” and he is laid in a “feeding place” (a manger).^[7] 

Vv. 8-12. Shepherds: In Matthew’s Gospel, magi were the first to visit the Infant Jesus. Here, Luke says that the shepherds were first. There are two possible interpretations of the presence of the shepherds here. First, Luke mentions them perhaps because they occupied a low social status, although they were an essential part of the Palestinian economy. Also, they were considered unclean because they regularly dealt with feces, dead animals, and other prohibited items. So, the mention of the shepherds here indicates Luke’s theme that the poor, lowly, and marginalized are singled out as the beneficiaries of God’s favors and blessings (see also Luke 1: 48, 52).^[8] Second, the presence of the Shepherds here may allude to David, the shepherd. Jesus is the descendant of David.  A Savior, Messiah, and Lord (v. 11): For Luke, Jesus is the one who saves humanity from sin. Messiah is in Hebrew and Christ in Greek, both meaning the same thing, “anointed one.” Lord is the title that Luke uses the most frequently. The New and Old Testaments also apply this title to Yahweh. When the title Lord is applied to Jesus, it points to his transcendence and dominion over humanity.^[9] “Glory to God in the highest and on earth peace to those on whom his favor rests” (v. 14). These praising words used for the birth of Jesus constitute the foundation for the song, “Glory to God,” sung in the Catholic Masses.

 

4.      Synthesis

Jesus was born in Bethlehem, the city of his ancestor David, wrapped in swaddling clothes and laid in a feeding place for animals. From his human origin, Jesus is the “firstborn Son” of Mary, the betrothed of Joseph, who is of the house and family of David. Numerous historical names and dates in this text confirm Jesus’ Davidic lineage. The Baby Jesus is the Savior, Messiah, and Lord from his divine origin. It is confirmed by the message of an angel to the shepherds and the praising words of the multitude of the heavenly host. The presence of the shepherds (who symbolize the lowly, poor, and marginalized) in this story of the birth of Jesus indicates that the mission of the Newborn Jesus is first to the lowly, poor, marginalized, and all those who are poor in spirit.

 

B.      Pastoral Implications

 

1.      1. Liturgical Context

This night makes us recall that glorious night when the Blessed Mother Mary bore the Savior Jesus Christ for the world. We who prepared our hearts and families during Advent now have our Savior born in our hearts and families. In our first reading, Isaiah foretold his names: Wonder Counselor, God-Hero, Father-Forever, and Prince of Peace. (Is 9:6). In our Gospel, the angel of the Lord exhorts us to fear no more because this Child born in us is our Savior, Messiah, and Lord (Lk 2:10-11). From now on, since we have let Jesus be born in our hearts and families, Saint Paul, in tonight’s second reading, calls us to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age until the second coming of our Lord at the end of time (Titus 2:13-14).

 

2.      2. What the Church Teaches Us Today

Luke draws on secular historical details to show that the True Savior and Prince of Peace is not Augustus Caesar but Jesus. He also uses divine evidence, such as the presence of the angels, to prove that Jesus is the Son of God, fulfilling the Old Testament promises, particularly that of the prophet Isaiah, which we heard in our first reading.

Isaiah prophesied about the Messiah: “For a child is born to us, a son is given us, upon his shoulder dominion rests” (v. 6). In his conversation with King Ahaz in Is 7:14, he said that this Messiah would be named “Emmanuel.” Here, he lists different names: “Wonder-Counselor, God-Hero, Father-Forever, Prince of Peace” (v. 6). Note that in Hebrew, a name signifies a person's essence. “The Wonder Counselor” and “Prince of Peace” are King Solomon’s titles. This means that this “Son-Messiah” will stand in Solomon’s place. The titles “Mighty God” and “Everlasting Father” are divine. They indicate that this “Son” will be more than human. King Hezekiah, who brought the people of Israel to freedom from Assyrian oppression, was a mere human being. Here, Isaiah is prophesying a divine Man on David’s throne. So, these words of Isaiah transcend the immediate context of the eighth-century BC and become the vision for a future Child who will be God himself present among his people. This prophecy is fulfilled tonight in this Solemnity of the Nativity of Emmanuel, the Prince of Peace.

In our Gospel, Luke tells us that the Child Jesus was laid in a “manger.” The name “Bethlehem” literally means “House of Bread,” and a “manger” is the place where the sheep eat. This means Jesus, the Bread of Life, was born in the “House of Bread” and laid in a “feeding place.” Our local Church is the “Bethlehem,” the “Houses of the Bread,” where Jesus, “the Bread of Life,” is born and where he always dwells. At each Mass we attend, he is laid on this altar, our “manger,” where we come to feed on his Body and Blood in the Holy Communion.

Mary and Joseph did not find a suitable place for the birth of their firstborn son. For four weeks during Advent, you and I have prepared to offer Mary suitable places in our hearts and families. Making our hearts and families available for Christ to be born in means that we accept cooperating with God in his plan to save the world as Mary and Joseph did. Thus, the newborn Jesus transforms each of us into “another him” and saves the people where we live. First, we become the “Bethlehem” (the “House of Bread of Life”). We are called to offer hospitality to those in need. Second, we become the “Bread of Life” for many people around us and overseas who are hungry physically and spiritually. Third, our Christian lives become the “manger,” which is the “feeding place” and inspirational source for our brothers and sisters who feel physically, morally, and spiritually weak. 

Luke says that the angel of the Lord appeared to the shepherds, the glory of the Lord shone around them, and he announced to them the good news of great joy that will be for all people (vv. 9-12). We are Jesus’ ambassadors wherever we live. Let us announce this “good news of great joy” to everyone.

Luke ends this passage telling us that the multitude of the heavenly host, with the angel, was praising God, singing: “Glory to God in the highest and on earth peace to those on whom his favor rests.” (vv. 13-14). We use these words in the “Glory to God” song we sing at Masses. This means that each time we sing this song, we join the heavenly host, with angels, in praising God.

Jesus is born in our hearts and families. Now, as St. Paul exhorts us in our second reading, it is time to reject godless ways and worldly desires and to live temperately, justly, and devoutly in this age as we hope for his second coming at the end of time.

May this Christmas celebration transform us, and may the Infant Jesus bring peace, justice, joy, and love to our world. Amen.

Merry Christmas 2025 and Happy New Year 2026!

 

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

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[1] Michael F. Pattella, The Gospel According to Luke: New Collegeville Bible Commentary, Volume 3, 17.

[2] Even though the Roman historian Suetonius reports that there were registrations of Roman citizens in 28 B.C., 8 B.C., and A.D. 14 (Divus Augustus 27.5), most Bible scholars, for instance, Michael Patella, sustain that outside the New Testament, there is no record showing that Caesar Augustus (27 B.C.-A.D. 14) decreed the enrollment of the whole empire, that is, non-citizens, for any purposes. Even though we consider the probability of the local registrations from time to time within various provinces, there is still a problem because Luke reports that such census occurred under the Roman legate Quirinius, while he was not made governor of Syria until A.D. 6. 

[3] Michael F. Pattella, The Gospel According to Luke: New Collegeville Bible Commentary, Volume 3, 17.

[4] Michael F. Pattella, The Gospel According to Luke: New Collegeville Bible Commentary, Volume 3, 17-18.

[5] NABRE, note to Luke 2:1-2.

[6] NABRE, note to Luke 2:7.

[7] John Bergsma, The Word of the Lord: Reflections on the Mass Readings for Solemnities and Feasts (Steubenville: Emmaus Road Publishing, 2021), 20.

[8] Catherine Cory, Elizabeth Nagel, Peter O’Leary, and Stephen S. Wilbricht, Workbook for Lectors, Gospel Readers, and Proclaimers of the Word: United States Edition 2022 Year C (Chicago: Liturgy Training Publications, 2021), 24. See also NABRE, note to Luke 2:8-20.

[9] NABRE, note to Luke 2:11.