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
[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.
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