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.

4th Sunday of Advent Year A – Dec. 21, 2025

 

4th Sunday of Advent Year A – Dec. 21, 2025

Isaiah 7:10-14; Romans 1:1-7; Matthew 1:18-24

 

Theme: Let us not be Afraid to Take Mary, who Carries our “Salvation” in Her Womb, into our Hearts and Families

 

A. A Brief Exegetical Analysis of Matthew 1:18-24

 

1.      Historical and Literary Contexts

Matthew opens his Gospel with the infancy narrative (1:1–2:23), composed of a genealogy account (1:1-17) and five stories, of which our Gospel passage is the first. Therefore, our text is preceded by the genealogy account and followed by four other stories, namely, the visit of the Magi (2:1-12), the flight to Egypt (2:13-15), the massacre of the infants (2:16-18), and the return from Egypt (2:19-23). In this infancy narrative, the evangelist’s objective is to present “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 Old Testament prophecy.”^[1] 

 

2.      Form, Structure, and Movement

This Gospel text is a narrative story. V. 18a introduces the story, and v. 24 (with v. 25 that the lectionary has omitted) concludes it. The body of the text (vv. 18b-23) contains two movements. In the first movement, the narrator describes Joseph's relationship with Mary and how Joseph plans to deal with Mary because of her mysterious pregnancy (vv. 18-19). The second movement recounts the intervention of the angel of the Lord and his advice to Joseph (vv. 20-23). 

 

3.      Detailed Analysis

V. 18a. Matthew’s objective in this story is to inform his readers that Jesus’s birth fulfills the Old Testament’s prophecy.

Vv. 18b-19. The narrator describes the why and how of Joseph’s plan to dismiss his fiancée Mary in secret. First, he highlights the conflict surrounding Mary's divine pregnancy. The people who lived with Mary, including Joseph, could not believe it because such a miracle had never happened before to anyone. Understanding the traditional marriage in first-century Palestine is essential to comprehend the implications of this scene.

At that time, the elders of both families, the bride and groom, usually arranged the marriage. It took place in two steps. First, a formal betrothal ceremony is held in the presence of witnesses. That was legally binding. At this point, the bride had to remain at her parents’ home (usually for a year or so) until the ceremony of the second step of marriage, which is the bride's transfer to her husband's home. It is between these two stages that Mary was found to be pregnant (see v. 18b). Luke is the only Evangelist who tells his readers that Mary had already dealt with this emotional situation on her own when the angel Gabriel came to announce this news to her. With her “yes” to the angel, Mary had already accepted this divine pregnancy, along with all its perilous implications (see Lk 1:26-38). In our passage, Matthew focuses only on Joseph’s emotions and decisions. What was Joseph’s dilemma?

Matthew says Joseph was “a righteous man, yet unwilling to expose [Mary] to shame, decided to divorce her quietly” (v. 19). The term “righteous man” implies that Joseph is a devout observer of the law of Moses. Hence, in the situation regarding his fiancée Mary, he is obligated to observe strictly the law that prescribes the death penalty by stoning for approved adultery (see Dt 22:21-27). In this dilemma, the decision he finds fair for him and Mary is to divorce her quietly, meaning in secret, to preserve Mary’s life. However, it is impossible to divorce in secret because witnesses are needed since the first step of traditional marriage is concluded before witnesses. Additionally, all of Mary’s relatives and townspeople will eventually learn about her pregnancy. Perhaps, by divorcing her quietly, Joseph means not stating the reasons and not initiating a public trial as was the custom in the Old Testament (see Number 5:11-31).

Vv. 20-23. The angel delivered four messages to Joseph. (1) He asks him not to be afraid to take his wife Mary into his home (v. 20a). He first identifies Joseph as the “son of David” because Joseph was the heir to the throne of David. Here, Matthew emphasizes Joseph’s connection to the promises and covenant associated with the House of David.^[2] Although Joseph’s decision to divorce Mary quietly without exposing her to the death penalty is taken with “good heart,” it still does not prevent Mary from being exposed to public shame. The only thing that Joseph can do to save Mary from everything that can harm and dishonor her is to complete the second part of their marriage process, which is accepting Mary into his home and adopting Jesus as his own child. This is what the angel of the Lord asks him to do.

(2) The angel of the Lord reveals to Joseph that the child in Mary’s womb is conceived through the Holy Spirit (v. 20b), which means she did not commit adultery. There are two possible interpretations of why Joseph is afraid to spouse Mary: because either he suspects that Mary committed adultery (so he does not believe in Mary that her pregnancy is from the Holy Spirit) or because he is hesitant to get married to “a holy woman” which will result in him too being set apart for the fulfillment of God’s saving plan for the world.^[3]

(3) Joseph is told to be the one who will name the son when he is born, and the name is already revealed: Jesus (v. 21a). From Hebrew, “Josua,” and Greek, “Iēsous,” the name is interpreted as “Yahweh is Salvation.”^[4]

(4) The angel foretells the mission of the Son to be born. As his name, Jesus, means “salvation,” his mission is “to save his people from their sins.” (V. 21b). This means Jesus’ mission is not merely to save the people from hell but to save them from sinning; he came to enable people to live holy lives.^[5]

V. 24. Joseph abandons his plan of divorcing Mary and agrees to accept her into his home as the angel of the Lord commanded him.

 

4.      Synthesis

Matthew’s goal in telling this story is to let readers know that Jesus’ birth fulfills the Old Testament’s prophecy. Mary’s pregnancy is claimed to be divine, but Joseph does not know or does not believe. He decides to divorce Mary in secret without exposing her to shame and death. Why? Because either he believes Mary committed adultery and he does not want to be ridiculed by the people for marrying an adulterous, or perhaps because he believes that Mary’s pregnancy is from the Holy Spirit, consequently, he is hesitant to get married to “a holy woman” which will result of him too being set apart for the fulfillment of God’s saving plan for the world.

In this confusion, the angel of the Lord gets involved through a dream. He delivers four messages to Joseph. First, he asks him not to be afraid to accept Mary as his wife. Second, he confirms that her pregnancy is divine. Third, Joseph will be the one to name the Son to be born, and the name is already given: Jesus, meaning “Yahweh saves.” Fourth, the angel of the Lord reveals the mission of the Son, which is to save his people from sins. Joseph abandons his plan to divorce Mary secretly; he agrees to take her into his home, as the angel of the Lord had advised him.

 

B. Pastoral Implications

 

1.      Liturgical Context

Today’s liturgy prepares us to know what celebrating Christmas really means. At Christmas, God will take our human flesh and come to “invade” our lives. By “invasion,” I mean God plans to transform us, to lead us in his direction, and to use us for his salvific plan of saving the world. Hence, celebrating Christmas is an act of accepting God’s divine intervention. Are we ready to let God invade us, as he did with Ahaz (first reading) and Joseph (Gospel)? Let us imitate Joseph (Gospel) and Saint Paul (second reading).

 

2.      What the Church Teach Us Today

Let us first analyze our first reading to grasp what the Church teaches us today. Isaiah encouraged Ahaz to remain steadfast in the face of the Assyrian threat, which aimed to destroy the kingdom of Judah. Moreover, he suggests giving him a miraculous sign to reinforce his faith (v. 11). Ahaz responds with false piety, quoting Deuteronomy 6:16: “I will not ask! I will not tempt the Lord!” (v. 12). Note that Ahaz’s response is hypocritical because he is not faithful to God. This justifies Isaiah’s reaction to him, “Is it not enough that you weary human beings? Must you also weary my God?” (v. 13). Then, Isaiah announces that God himself will give this sign to Ahaz: “The virgin shall conceive, and bear a son, and shall name him Emmanuel” (v. 14).

The fulfillment of Isaiah’s prophecy could be interpreted in light of the birth of Ahaz’s son, Hezekiah, who was born to the virgin mother Abijah, who may have been betrothed to Ahaz at the time. Because the name “Emmanuel” means “God-is-with-us,” Hezekiah could be the “Emmanuel” because he was a sign and confirmation that God was still with the people of the kingdom of Judah and had not abandoned them. However, Hezekiah fell short of being the “Emmanuel” because, after his death, God’s people continued to look for a perfect fulfillment of the Son of David, who would mediate God’s presence to them as promised in Isaiah. Therefore, the prophecy we heard in Isaiah 7:14 applies to Jesus, the name the angel gave to Joseph and Mary in our Gospel passage. Therefore, the “Emmanuel” that Isaiah prophesied is not Ezekiah but Jesus, as Matthew explains in our Gospel.^[6]

Matthew quotes Isaiah’s prophecy, the passage we heard in our first reading, to teach us that the Child who will be born on Christmas is the Messiah and Emmanuel foretold by the Old Testament. Unlike Hezekiah, who was just a sign of “Emmanuel” (the sign of God's presence among the people of Israel), as we heard in our first reading, Jesus is “Emmanuel” in a much more profound sense; he is not merely a sign of the presence of God, but he himself is God’s presence in the flesh.

Thus, on Christmas, (1) we celebrate the presence of God with us and among us. Since the name Jesus means “Yahweh saves,” Jesus’ mission, as revealed by the angel of the Lord, is to save us, his people, not merely from hell but also from sinning. In other words, the Child Jesus comes to enable us to live holy lives. So, on Christmas, (2) we celebrate our salvation and the beginning of our holy lives. (3) On Christmas, we also celebrate our “yes” to God, allowing his Son to “invade” our lives and transform us into “the other Jesus” to save our brothers and sisters wherever we live. In our second reading, the Church calls us to imitate Saint Paul, who allowed God to invade his entire life. He calls himself “a slave of Christ Jesus.”

Before all these things happen on Christmas, the liturgy of this fourth Sunday of Advent exhorts us, like Joseph, to welcome the Blessed Mary, who holds our salvation in her womb, into the “home” of our hearts and families. Devotion to the Blessed Mother Mary brings us closer to her Son Jesus and makes us more holy. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

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[1] NABRE, note to Mt 1:1–2:23.

[2] John Bergsma, The Word of the Lord: Reflection on the Sunday Mass Readings for Year A (Steubenville, Ohio: Emmaus Road, 2022), 42.

[3] John Bergsma, The Word of the Lord: Reflection on the Sunday Mass Readings for Year, 43.

[4] Ian Boxall, “Matthew” in the Jerome Biblical Commentary for the Twenty-First Century. Third Fully Revised Edition, 1176.

[5] John Bergsma, The Word of the Lord: Reflection on the Sunday Mass Readings for Year A, 42.

[6] John Bergsma, The Word of the Lord: Reflection on the Sunday Mass Readings for Year A, 40.

 

3rd Sunday of Advent A - Dec. 14, 2025

 

3^rd Sunday of Advent A - Dec. 14, 2025

Isaiah 35:1-6a, 10; James 5:7-10; Matthew 11:2-11

 

Theme: How to Wait for Christ Even Amid Our Daily Suffering

A. A Brief Exegetical Analysis of Matthew 11:2-11

 

1.      Historical and Literary Contexts

Our Gospel passage begins the narrative section of the third book, which discusses the growing opposition to Jesus in Israel related to faith and discipleship (11:1–12:50). Previously, in the second discourse (10:1–11:1), Matthew focused on the mission the disciples undertook. Then, in our Gospel story, he specifically aims to answer this question: If Jesus has inaugurated the kingdom of heaven (primarily the kingdom of justice), why did he not reveal this kingdom to his cousin, John the Baptist, who is unjustly imprisoned? Throughout chapter 11, Jesus explains that the kingdom of heaven he established is the kingdom of freeing people from spiritual imprisonment by sin.

 

2.      Form, Structure, and Movement

This Gospel text is a narrative structured into two parts. The first part details Jesus’ response to John the Baptist’s inquiry, carried by his messengers (vv. 2-6). The second part presents Jesus’ testimony to John the Baptist (vv. 7-11).  

 

3.      Detailed Analysis

Vv. 2-6. From the prison where he is unjustly held, John the Baptist learns about the works of the Messiah, his cousin Jesus. He sends his messengers to ask Jesus if he is truly “the one who is to come, or should we look for another?” (v. 3). John the Baptist’s question seems strange because he is the one who prepared the people for the start of Jesus’ public ministry. He even recognized Jesus when he baptized him (see Mt 3:13-14) and acknowledged that Jesus was mightier than he was and that he was not worthy to untie Jesus’ sandals (see Mt 3:11-12). If he already knew his cousin Jesus, then why does he ask this question?

John the Baptist’s question relates to his suffering in prison, which tests his faith. It is clear he met Jesus and had an experience with him before, during happier times. Now, this is the first time he has encountered Jesus while suffering. Through his question, he likely means, “If Jesus is the Messiah, who brings good news to the afflicted, proclaims liberty to captives, and releases prisoners as Isaiah predicted (see Is 61:1), why does he not use some of his power to get me out of this prison?”

In his response, Jesus quotes the prophet Isaiah to demonstrate that he is truly the Messiah: “The blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them.” (V. 5) (see Is. 35:5-6; also Is. 26:19; 29:18-19; 61:1). In its literal sense, Jesus is the Messiah because the deeds he has performed fulfill the salvation Isaiah prophesied. In its spiritual sense, Jesus enables those whom the devil has spiritually imprisoned. Additionally, the final part of Jesus' response, “And blessed is the one who takes no offense at me” (v. 6), means that John the Baptist will be blessed if he is not offended by Jesus’ way of bringing in the kingdom of heaven, even if it differs from his expectations.

Vv. 7-11. Jesus affirms that John the Baptist is more than a prophet (v. 9). According to Jewish belief, Malachi was the last Old Testament prophet; therefore, the Jews were eagerly awaiting the coming of a new prophet. Here, Jesus affirms that John the Baptist is that new prophet, even more than a prophet because he is the precursor of the Messiah. The Old Testament quotation in v. 10 combines Malachi 3:1 and Exodus 23:20. Matthew changes the “before me” of Malachi into “before you” to read that the messenger now precedes Jesus, but not God, as in Malachi.^[1] In v. 11, Jesus declares John the Baptist the greatest of all the prophets, and at the same time, he says that the least in the kingdom of heaven is greater than John the Baptist. In this statement, Jesus means that John the Baptist’s greatness is nothing compared to the privilege of inheriting the kingdom of heaven because the least of persons who enter the heavenly kingdom is greater than John the Baptist.

 

4.      Synthesis

From the prison where he is unjustly held, John the Baptist doubts whether his cousin Jesus is truly the Messiah because Jesus does not use some of his power to free him. In response, Jesus affirms that he is indeed the Messiah because, in a literal sense, his works fulfill the time of salvation Isaiah prophesied, and, in a spiritual sense, he enables those whom the devil has imprisoned spiritually. John the Baptist will be blessed if he is not offended by Jesus’ way of bringing in the kingdom of heaven, even if it differs from what he expects. Afterward, Jesus speaks to the crowds about John the Baptist, praising him and declaring him to be more than a prophet because of his role as the forerunner of the Messiah. He states that the greatness of John the Baptist is nothing compared to the privilege of inheriting the kingdom of heaven, because even the least of those who enter the kingdom is greater than John. 

B. Pastoral Implications

 

1. Liturgical Context

We are on the third Sunday of Advent, known as Gaudete Sunday or Rejoice Sunday. We light the third candle, the pink one, on our Advent wreath, symbolizing joy. Today’s liturgy calls us to wait for the coming of our Lord with joy. How can we wait joyfully despite the trials we face each day? Our first reading reassures us that God promises to come to save us someday, and the second reading encourages us to wait patiently for the fulfillment of God’s promise. The Gospel urges us to keep holding fast to our faith in Jesus and to prioritize our work for the kingdom of heaven, even amid suffering.

 

2. What the Church Teaches Us Today

The first part of our Gospel story (Mt 11:2-6) teaches us to maintain our faith in Jesus even when we face suffering. John experienced Jesus during his (John) good times. This is his first time experiencing Jesus in the most afflicted moment of his (John) life. Through his question in v. 3, he probably doubts that Jesus might be the Messiah because he does not see the works of the kingdom, which Jesus establishes fulfilled in his case. Jesus does not free him from the jail where he is unjustly detained. Sometimes, we act like John the Baptist here when we continue facing suffering and question whether Jesus is God and why he does not hear our prayers. 

In his response to John the Baptist and us today, Jesus, quoting Isaiah 35:5-6, the passage we heard in our first reading, lets us know that yes, he is the Messiah because the “blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, and the poor have the good news proclaimed to them. And blessed is the one who takes no offense at me.” (Mt 11:5-6). We learn three lessons from this statement. First, in the literal sense, Jesus is the Messiah because his deeds mark the fulfillment of the time of salvation Isaiah prophesied. Jesus wants John the Baptist and us to know that he is using his messianic power effectively to others. Our suffering should not blind us to the blessings that God bestows upon others. We do not necessarily need a sign or miracle to happen to us before we believe in Jesus. 

Second, in the spiritual sense, Jesus wants John the Baptist and us to know that his messianic mission is to free those Satan has imprisoned spiritually, which is not John’s case. While John the Baptist and we condition our faith in the Messiah on physical proof, Jesus gives us spiritual evidence. From the perspective of the first reading, Isaiah’s vision (Is 35:5-6) highlights the spiritual disabilities of his fellow Israelites. Their multiple crises rendered them “feeble, weak, and fearful” (see Is 35:3-4). Likewise, we are spiritually blind, deaf, and lame when we do not believe in Jesus and do not recognize the blessings he bestows on others. In this Eucharistic celebration, let us believe in Jesus and Isaiah’s prophecy regarding God’s promise to come to save us, which we heard in our first reading will be fulfilled in us. Our spiritual eyes will see the manifestation of the kingdom of heaven in us. Our ears will listen to the Word of God, and our tongues will proclaim it and praise God wherever we live. We, who were spiritually lame before, will now leap joyously to meet our Lord in each Mass we attend.

Third, the final part of Jesus' answer in our Gospel, “And blessed is the one who takes no offense at me,” means that we are blessed if we are not offended by Jesus’ way of bringing in the kingdom of heaven, even if it differs from what we expect. We believe that God does not make mistakes. So, we are called to continue believing in our Lord, even though things do not happen as we would like them to. Let us wait patiently for the fulfillment of God’s promise, as Saint James exhorts us in our second reading. He uses the analogy of a farmer who waits for the precious fruit of the earth, being patient with it until it receives the early and late rains. For Saint James, being patient means strengthening our hearts and refraining from complaining about one another so that we may not be judged (James 5:8-9).

In the second part of our Gospel (vv. 7-11), Jesus affirms that John the Baptist’s greatness is nothing compared to the privilege of inheriting the kingdom of heaven because the least among those who enter the heavenly kingdom is greater than John the Baptist. This teaches us to prioritize our work for eternal salvation in the kingdom of heaven. Nothing should stop us from striving to inherit this kingdom, not even our daily tribulations.

May the liturgy of this Mass enable us not to lose our faith in Jesus but to continue waiting for his coming with patience and joy even amid our suffering. Amen.

Rev. Leon Ngandu, SVD

Pastor of Holy Family Catholic Church, Jackson, MS &

SVD USS Biblical Apostolate Coordinator

 

 

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[1] NABRE, note to Matthew 11:9-10.