Introduction
The anticipation of Advent is complete — our waiting is over!
Tonight, we celebrate the profound mystery of the Incarnation — the Word of God humbling himself to share in our humanity so that we might be lifted to share in his divinity. This night, heaven touches earth, and the promises of salvation take flesh in the Christ Child.
Our Christmas celebration unfolds through four distinct liturgies, each progressing from anticipation to revelation, mirroring the unfolding story of Christ’s Nativity:
- The Vigil Mass invites us to a moment of joyful expectation, reflecting on the Old Testament prophecies that foretold the coming of the Messiah. It sets the stage for the glorious events we commemorate throughout Christmas.
- The Midnight Mass, known as the “Mass of the Angels,” transitions us from anticipation to jubilation. The Proclamation sung before the liturgy situates the Incarnation within salvation history, while the Gloria, sung for the first time since Advent began, echoes the angelic hymn of joy that announced Christ’s birth.
- The Mass at Dawn, or “The Shepherds’ Mass,” focuses on the humble yet extraordinary response of the shepherds, the first witnesses of the Savior’s birth. Themes of light and eager adoration mirror their journey to the manger, inviting us to approach the altar with the same awe and gratitude.
- The Mass during the Day brings us to the theological heart of Christmas, drawing on the majestic prologue of the Gospel of John. It emphasizes Christ as the eternal Word made flesh, the light of salvation, and the profound manifestation of God’s love for humanity.
1st Reading – Isaiah 62:1-5
For Zion’s sake I will not be silent,
for Jerusalem’s sake I will not be quiet,
until her vindication shines forth like the dawn
and her victory like a burning torch.
Nations shall behold your vindication,
and all the kings your glory;
you shall be called by a new name
pronounced by the mouth of the LORD.
You shall be a glorious crown in the hand of the LORD,
a royal diadem held by your God.
No more shall people call you “Forsaken,”
or your land “Desolate,”
but you shall be called “My Delight,”
and your land “Espoused.”
For the LORD delights in you
and makes your land his spouse.
As a young man marries a virgin,
your Builder shall marry you;
and as a bridegroom rejoices in his bride
so shall your God rejoice in you.
Today’s first reading is an oracle of salvation. Isaiah addresses Israel, announcing a reversal of fortune after many years of exile in Babylon. He points to the glorious future which is in store for the faithful in Zion, the new Jerusalem.
For Zion’s sake I will not be silent, for Jerusalem’s sake I will not be quiet,
In Scripture, “Zion” and “Jerusalem” are closely related terms that are sometimes used interchangeably, but they carry nuanced distinctions:
- “Zion” was the name of the hill where David established the capital of Israel; it later became a symbol of God’s dwelling place and his covenant people, often with a spiritual or theological emphasis.
- “Jerusalem” refers to the physical city, its inhabitants, and its role as the center of worship and governance, emphasizing its historical and communal significance.
Here, Isaiah uses these terms poetically and in parallel to underscore God’s deep commitment to his people, highlighting his promise of restoration and salvation.
until her vindication shines forth like the dawn and her victory like a burning torch.
God will not rest until all peoples witness the vindication of the nation, their salvation from exile and restoration as a people of God.
The image of salvation as a welcoming light — seen here as a breaking dawn and a burning torch — echoes Isaiah 58:8 and 60:1-3.
Nations shall behold your vindication, and all kings your glory;
The transformation of Zion will be so extraordinary that it will command the attention of all nations and rulers.
you shall be called by a new name pronounced by the mouth of the LORD.
Name changes in Scripture indicate a change in destiny, for example:
- Abram/Abraham (Genesis 17:5)
- Jacob/Israel (Genesis 32:28)
- Simon/Peter (Matthew 16:18)
- Saul/Paul (Acts 13:9)
In this case, the new name is spoken directly by God, which underscores its sacredness and the intimacy of the covenant relationship.
You shall be a glorious crown in the hand of the LORD, a royal diadem held by your God.
Israel is depicted as a crown and diadem, reflecting its newly exalted status.
Wearing a crown is a human custom of conveying glory and power, which is unnecessary for God. Instead, he holds his crown, Israel, in his hand, indicating possession and protection.
No more shall men call you “Forsaken,” or your land “Desolate,” but you shall be called “My Delight,” and your land “Espoused.”
Isaiah shifts to the imagery of marriage.
Due to her exile, Israel has been called azuvah (“forsaken,” in the sense of being abandoned by one’s husband) and shemamah (“desolate,” or barren).
Israel’s transformation is further emphasized by the contrast between these former names and her new names, hephzibah (“my delight is in her”) and beulah (“married”).
Although his chosen people violated their covenant relationship with God, he has not forgotten his promises to them. God is always faithful. The people who were once forsaken are now God’s delight; the once-barren land is newly espoused.
For the LORD delights in you, and makes your land his spouse. As a young man marries a virgin, your Builder shall marry you; and as a bridegroom rejoices in his bride so shall your God rejoice in you.
The metaphor of marriage is perhaps one of the best ways of portraying the deep, joyful, and unbreakable bond that God has with us and the depths of intimacy with us that he desires.
Referring to God as the “Builder” points to his role in creating and sustaining this relationship.
The imagery of marriage profoundly shapes our understanding of the entire passage: God seems willing to do almost anything to reestablish the covenant bond that the people have broken, and he will not rest until reconciliation is accomplished.
Since the 6th century, Christian tradition has used this poem from Isaiah in the liturgy of Christmas Day because it highlights how the birth of Christ has brought about a joyful union of God and mankind with an intimacy that far surpasses even the deepest joy of spousal union.
A monk of the Middle Ages makes this beautiful comment:
“Like the bridegroom who comes out of his chamber the Lord came down from heaven to dwell on earth and to become one with the Church through his incarnation. The Church was gathered together from among the Gentiles, to whom he gave his dowry and his blessings — his dowry, when God was made man; his blessings, when he was sacrificed for their salvation” (Fausto de Riez, Sermo 5 in Epiphania).
2nd Reading – Acts 13:16-17, 22-25
When Paul reached Antioch in Pisidia and entered the synagogue,
he stood up, motioned with his hand, and said,
“Fellow Israelites and you others who are God-fearing, listen.
The God of this people Israel chose our ancestors
and exalted the people during their sojourn in the
land of Egypt.
With uplifted arm he led them out of it.
Then he removed Saul and raised up David as king;
of him he testified,
‘I have found David, son of Jesse, a man after my own heart;
he will carry out my every wish.’
From this man’s descendants God, according to his promise,
has brought to Israel a savior, Jesus.
John heralded his coming by proclaiming a baptism of repentance
to all the people of Israel;
and as John was completing his course, he would say,
‘What do you suppose that I am? I am not he.
Behold, one is coming after me;
I am not worthy to unfasten the sandals of his feet.’”
Our second reading comes from Paul’s sermon in the synagogue at Antioch in Pisidia during his first missionary journey. This is the first of several speeches of Saint Paul to Jews proclaiming that the Christian Church is the logical development to Pharisaic Judaism (see also Acts 24:10-21; 26:2-23).
It is a fitting selection for the Christmas Vigil Mass because it connects the historical narrative of salvation history with the fulfillment of God’s promises in Jesus Christ.
When Paul reached Antioch in Pisidia and entered the synagogue,
he stood up, motioned with his hand, and said, “Fellow Israelites and you others who are God-fearing, listen.
The audience consists of Jewish people (“fellow Israelites”) and potential Gentile converts to the Jewish faith (“you others who are God-fearing”). These Gentiles attended synagogue because they admired Judaism and wanted to learn more about it; however, they had not made a total Mosaic commitment, which would have included circumcision and following the dietary laws.
The God of this people Israel chose our ancestors and exalted the people during their sojourn in the land of Egypt. With uplifted arm he led them out of it.
Paul begins with a survey of Israel’s history. He emphasizes that Israel’s identity as God’s people stems from God’s divine choice, not their merit. This recalls the Abrahamic covenant (Genesis 12:1-3).
The phrase “uplifted arm” symbolizes God’s mighty power in leading Israel out of slavery in Egypt, referencing the Exodus, a central event in Jewish identity (Exodus 6:6).
Then he removed Saul and raised up David as their king; of him he testified, ‘I have found David, son of Jesse, a man after my own heart; he will carry out my every wish.’
He continues his summary of Israel’s history with God’s selection of David as king. The quote Paul attributes to God is a combination of 1 Samuel 13:14 and Psalm 89:20 (or 89:21 in some translations).
God promised to establish David’s royal dynasty as the lineage of the Messiah (2 Samuel 7:12-16, known as the Davidic Covenant), making King David a central figure in Jewish Messianic expectations.
From this man’s descendants God, according to his promise, has brought to Israel a savior, Jesus.
This is the crux of Paul’s speech, the theme of his entire message: He asserts that Jesus is the culmination of God’s promises in the Davidic Covenant.
John heralded his coming by proclaiming a baptism of repentance to all the people of Israel;
John the Baptist’s ministry is presented as preparatory, emphasizing repentance as necessary for receiving Jesus.
and as John was completing his course, he would say, ‘What do you suppose that I am? I am not he. Behold, one is coming after me; I am not worthy to unfasten the sandals of his feet.’”
The quote ascribed to John the Baptist appears to be a combination of his testimony in Luke 3:16-17, John 1:19, and John 1:27.
By quoting John’s denial of being the Messiah and his acknowledgment of Jesus’ superiority, Paul reinforces Jesus’ centrality.
Paul’s message is clear: Jesus is the Messiah, the fulfillment of God’s covenantal plan.
Gospel – Matthew 1:1-25
The book of the genealogy of Jesus Christ,
the son of David, the son of Abraham.
Abraham became the father of Isaac,
Isaac the father of Jacob,
Jacob the father of Judah and his brothers.
Judah became the father of Perez and Zerah,
whose mother was Tamar.
Perez became the father of Hezron,
Hezron the father of Ram,
Ram the father of Amminadab.
Amminadab became the father of Nahshon,
Nahshon the father of Salmon,
Salmon the father of Boaz,
whose mother was Rahab.
Boaz became the father of Obed,
whose mother was Ruth.
Obed became the father of Jesse,
Jesse the father of David the king.
David became the father of Solomon,
whose mother had been the wife of Uriah.
Solomon became the father of Rehoboam,
Rehoboam the father of Abijah,
Abijah the father of Asaph.
Asaph became the father of Jehoshaphat,
Jehoshaphat the father of Joram,
Joram the father of Uzziah.
Uzziah became the father of Jotham,
Jotham the father of Ahaz,
Ahaz the father of Hezekiah.
Hezekiah became the father of Manasseh,
Manasseh the father of Amos,
Amos the father of Josiah.
Josiah became the father of Jechoniah and his brothers
at the time of the Babylonian exile.
After the Babylonian exile,
Jechoniah became the father of Shealtiel,
Shealtiel the father of Zerubbabel,
Zerubbabel the father of Abiud.
Abiud became the father of Eliakim,
Eliakim the father of Azor,
Azor the father of Zadok.
Zadok became the father of Achim,
Achim the father of Eliud,
Eliud the father of Eleazar.
Eleazar became the father of Matthan,
Matthan the father of Jacob,
Jacob the father of Joseph, the husband of Mary.
Of her was born Jesus who is called the Christ.
Thus the total number of generations
from Abraham to David
is fourteen generations;
from David to the Babylonian exile,
fourteen generations;
from the Babylonian exile to the Christ,
fourteen generations.
Now this is how the birth of Jesus Christ came about.
When his mother Mary was betrothed to Joseph,
but before they lived together,
she was found with child through the Holy Spirit.
Joseph her husband, since he was a righteous man,
yet unwilling to expose her to shame,
decided to divorce her quietly.
Such was his intention when, behold,
the angel of the Lord appeared to him in a dream and said,
“Joseph, son of David,
do not be afraid to take Mary your wife into your home.
For it is through the Holy Spirit
that this child has been conceived in her.
She will bear a son and you are to name him Jesus,
because he will save his people from their sins.”
All this took place to fulfill
what the Lord had said through the prophet:
Behold, the virgin shall conceive and bear a son,
and they shall name him Emmanuel,
which means “God is with us.”
When Joseph awoke,
he did as the angel of the Lord had commanded him
and took his wife into his home.
He had no relations with her until she bore a son,
and he named him Jesus.
Having just heard in our second reading that Jesus is a descendent of David, we now shift to Saint Matthew’s account of the genealogy and birth of Jesus.
For the Jews and other Eastern peoples of nomadic origin, genealogy was of great importance because a person’s identity was especially linked to family and tribe; the place of birth was of secondary importance. In the case of the Jews, there is the added religious significance of belonging by blood to the chosen people.
The book of the genealogy of Jesus Christ,
Saint Matthew opens his gospel with a startling announcement: Jesus is Christ (Greek: Christos), the long-awaited Messiah (Hebrew: Mashiach, meaning “Anointed One”).
the son of David, the son of Abraham.
Jesus is identified as the “son of David,” linking him to the royal line and Messianic expectations, and as the “son of Abraham,” affirming his identity as a true son of Israel, rooted in the covenantal promises made to the patriarchs.
It’s interesting that Matthew mentions David first, despite the fact that Abraham came long before David. In Jewish thought, the Messiah was often referred to as the “Son of David,” making David the most prominent figure associated with Messianic hope. Highlighting David first underscores Jesus’ legitimate claim to this title and sets the tone for the genealogy as a demonstration of Jesus’ royal authority and divine mission.
Thus Matthew presents Jesus as the fulfillment of both the Davidic and Abrahamic covenants.
Abraham became the father of Isaac, Isaac the father of Jacob, Jacob the father of Judah and his brothers. Judah became the father of Perez and Zerah, whose mother was Tamar.
Matthew’s genealogy traces Jesus’ lineage through key figures in Israel’s history beginning with Abraham, who represents the origin of the covenant people.
Notably, Matthew includes four women in the genealogy — Tamar, Rahab, Ruth, and Bathsheba (mentioned indirectly as “the wife of Uriah”) — a striking departure from traditional genealogical records, which typically focus solely on male ancestors. These women, each associated with a scandalous or unconventional past, stand in contrast to the omission of prominent matriarchs like Sarah, Rebekah, Leah, and Rachel.
Matthew’s deliberate inclusion of these figures underscores God’s ability to work through unexpected and, at times, marginalized individuals to fulfill his divine plan. For example, Tamar, a Canaanite woman, disguised herself as a prostitute and deceived her father-in-law, Judah, into fathering her children, resulting in the birth of the twins Perez and Zerah (Genesis 38).
God’s redemptive purposes can emerge from even the most complex and flawed human circumstances.
Perez became the father of Hezron, Hezron the father of Ram, Ram the father of Amminadab. Amminadab became the father of Nahshon, Nahshon the father of Salmon, Salmon the father of Boaz, whose mother was Rahab.
Another scandalous woman. Rahab was a prostitute of Jericho and a non-Jew. Despite her background and occupation, she played a pivotal role in Israel’s conquest of the Promised Land by sheltering the Israelite spies sent by Joshua. In an act of remarkable faith, she acknowledged the God of Israel as the true God and negotiated for the safety of her family (Joshua 2:1-21).
Rahab later married Salmon, becoming the mother of Boaz and an ancestor of King David.
Boaz became the father of Obed, whose mother was Ruth.
Ruth, a Moabite woman, came from a nation often viewed with suspicion and hostility by Israel. After the death of her husband, Ruth chose to stay with her Israelite mother-in-law, Naomi, declaring her loyalty to Naomi and to the God of Israel (Ruth 1:16-17). In Bethlehem, she courageously sought protection and provision by appealing to Boaz, a relative of her late husband, in a way that could be seen as bold or even improper for the time (Ruth 3:1-13).
Ruth’s faithfulness and integrity ultimately led to her marriage to Boaz, making her the great-grandmother of King David.
Obed became the father of Jesse, Jesse the father of David the king.
In Genesis 12:1-3, God made three foundational promises to Abraham: land, a great nation, and blessings. The promise of a “great nation” found its fulfillment in David, Abraham’s descendant, whose kingship marked the peak of Israel’s national identity and unity under God’s covenant.
David became the father of Solomon, whose mother had been the wife of Uriah.
The mother of Solomon was Bathsheba, another woman cloaked in controversy. Her initial union with David was the result of adultery, a fact alluded to here by referring to her not by name, but as “the wife of Uriah.”
David saw Bathsheba while she was bathing and, despite her being married to Uriah, had an affair with her that led to the death of Uriah and the birth of a child, who tragically died shortly after birth (2 Samuel 11-12). Despite this troubled beginning, Bathsheba became the mother of Solomon, through whom the royal line continued, ultimately leading to the birth of Christ.
“It is significant how much our Lord’s temporal ancestry was connected with sinners and foreigners! These blots on the escutcheon of his human lineage suggest a pity for the sinful and for the strangers of the covenant. Both these aspects of his compassion would later be hurled against him as accusations: ‘he is a friend of sinners’; ‘he is a Samaritan.’ But the shadow of a stained past foretells his future love for the stained. Born of a woman, he was a man and could be one with all humanity; born of a Virgin, who was overshadowed by the Spirit and ‘full of grace,’ he would also be outside that current of sin which infected all men.” —Venerable Fulton J. Sheen
Solomon became the father of Rehoboam, Rehoboam the father of Abijah, Abijah the father of Asaph. Asaph became the father of Jehoshaphat, Jehoshaphat the father of Joram, Joram the father of Uzziah. Uzziah became the father of Jotham, Jotham the father of Ahaz, Ahaz the father of Hezekiah. Hezekiah became the father of Manasseh, Manasseh the father of Amos, Amos the father of Josiah. Josiah became the father of Jechoniah and his brothers at the time of the Babylonian exile.
The genealogy transitions from David to the Babylonian exile, showcasing the decline of the Davidic monarchy and Israel’s unfaithfulness. This period reflects the apparent interruption of God’s promises, but it also emphasizes God’s enduring plan despite human failure.
In 587/6 BC, the Babylonians destroyed Jerusalem and exiled the last Davidic king, fulfilling the prophets’ warnings of punishment for Israel’s disobedience. For over 500 years, no Davidic king ruled, but prophets foretold the coming of a Messiah to deliver God’s people, who had long suffered under the domination of foreign powers (including the Romans, since 63 BC).
After the Babylonian exile, Jechoniah became the father of Shealtiel, Shealtiel the father of Zerubbabel, Zerubbabel the father of Abiud. Abiud became the father of Eliakim, Eliakim the father of Azor, Azor the father of Zadok. Zadok became the father of Achim, Achim the father of Eliud,
Eliud the father of Eleazar. Eleazar became the father of Matthan, Matthan the father of Jacob,
The post-exile lineage demonstrates continuity despite Israel’s diminished state.
Jacob the father of Joseph, the husband of Mary. Of her was born Jesus who is called the Messiah.
Note the careful construction of this verse: it does not state that Jesus was the son of Joseph, but rather that Joseph was the husband of Jesus’ mother. This emphasizes that Jesus’s paternity was not derived from Joseph, but from God, while Joseph was Jesus’s legal father.
While the legal father held the same status as the biological father in terms of rights and duties, there is evidence suggesting that Mary also belonged to the House of David. It was quite common for people to marry within their clan, and several early church fathers testify to this: St. Ignatius of Antioch, St. Irenaeus, St. Justin, and Tertullian, who base their testimony on an unbroken oral tradition.
This aligns with the understanding that Jesus’ Davidic heritage could be both legal (through Joseph) and biological (through Mary), though the Gospel does not explicitly confirm this latter detail.
Thus the total number of generations from Abraham to David is fourteen generations; from David to the Babylonian exile, fourteen generations; from the Babylonian exile to the Messiah, fourteen generations.
Matthew outlines his structured approach to this genealogy, a design rich in symbolism. The number 14 may reference David (whose Hebrew name equals 14 in gematria), reinforcing Jesus’ royal identity, while the symmetry highlights God’s sovereignty in history.
To align with his theological intent, Matthew omits certain kings, such as Ahaziah, Joash, and Amaziah, from the second set (1 Chronicles 3:11-12; 2 Chronicles 24-26:2). Such omissions were common in ancient genealogies, where the focus was on meaning rather than exhaustive accuracy.
The fourteen generations also suggest deeper symbolism. Fourteen equals two sets of seven, with seven representing divine perfection and completion (Genesis 2:2-3; Leviticus 25:8). Seen this way, the genealogy includes six groups of seven, with Jesus inaugurating the seventh group of seven, providing even more focus on Jesus of Nazareth as the perfect fulfillment of God’s covenant promises to David and Abraham.
Now this is how the birth of Jesus Christ came about.
Having expounded on the genealogy of Jesus, Matthew now begins his account of Jesus’ birth.
When his mother Mary was betrothed to Joseph, but before they lived together,
According to Mosaic Law, engagement took place about a year before marriage and was considered nearly as binding as marriage itself. From the moment of engagement, the man and woman were referred to as “husband” and “wife,” and dissolving the relationship required a formal certificate of divorce. Any infidelity during this period was treated as adultery.
Marriage was finalized when the bride was ceremonially brought from her father’s house to her husband’s home (Deuteronomy 20:7). This marked the beginning of the marital union, which was typically consummated at that time. The event was followed by a seven-day wedding feast (Genesis 29:27; Judges 14:12), after which the couple began living together as husband and wife.
she was found with child through the Holy Spirit.
Notice how simply Matthew proclaims the miraculous nature of Jesus’ conception, highlighting the role of the Holy Spirit.
Discovering that a betrothed woman was pregnant before consummating her marriage posed a grave dilemma. Under Mosaic Law (Deuteronomy 22:23-27), any sexual contact between a betrothed woman and another man was considered adultery, punishable by death for both parties (Exodus 20:14; Leviticus 20:10). However, during Roman occupation, executions under Jewish law were prohibited (John 18:31), making such penalties unlikely in this case.
Even so, Mary’s future was still at serious risk. If Joseph chose to repudiate her, she would likely face public ridicule, social exclusion, and an uncertain future, as no other Jewish man would marry her.
Joseph her husband, since he was a righteous man, yet unwilling to expose her to shame, decided to divorce her quietly.
Joseph’s righteousness is evident in his compassionate response to what must have appeared to be a devastating betrayal.
Under Jewish law, he could have subjected Mary to public disgrace or worse, but his intention to divorce her quietly reflects both his justice and mercy.
Such was his intention when, behold, the angel of the Lord appeared to him in a dream
The Bible relates many stories of divine revelations, either in dreams or through the mediation of heavenly messengers. Both means are employed here.
and said, “Joseph, son of David, do not be afraid to take Mary your wife into your home.
The angel’s address as “son of David” reinforces Joseph’s role in establishing Jesus’ legal claim to Davidic lineage.
The directive to not be afraid points to the moral and social pressures of Joseph’s predicament. Under the Mosaic Law, claiming paternity for a child he knew wasn’t his could be seen as complicity in Mary’s perceived sin. This would not only tarnish his reputation as a righteous man but also place him at odds with the demands of justice, leaving him conflicted and afraid of making the wrong choice.
For it is through the Holy Spirit that this child has been conceived in her.
The angel reveals the true origin of the child to Joseph and exonerates Mary of any impropriety.
She will bear a son and you are to name him Jesus, because he will save his people from their sins.”
According to the customs of the times, if a man named a child, he was declaring the child legally his. The angel’s command leaves no doubt in Joseph’s mind that he is to be the child’s legal human father.
The name “Jesus” is the Greek form of the Hebrew Yeshua (Joshua), which means “Yahweh saves” — a direct link to his mission as Messiah.
To a Jewish audience, it would have been surprising to hear that Jesus will save the people not from foreign oppressors, but from their sins.
All this took place to fulfill what the Lord had said through the prophet: “Behold, the virgin shall be with child and bear a son, and they shall name him Emmanuel,”
Matthew cites Isaiah 7:14, presenting Jesus as the ultimate fulfillment of this prophecy, which was issued about seven hundred years before the birth of Jesus.
which means “God is with us.”
Matthew considered the “God-with-us” appellation so important that the very last sentence of his gospel is Jesus saying: Behold, I am with you always.
When Joseph awoke, he did as the angel of the Lord had commanded him and took his wife into his home.
Joseph’s immediate obedience underscores his faith and righteousness. By taking Mary into his home, he legally legitimizes Jesus as his son, securing his Davidic lineage.
He had no relations with her until she bore a son, and he named him Jesus.
The phrase “knew her not” reaffirms the virginal conception.
Joseph’s act of naming Jesus reflects his acceptance of his role in God’s plan and his recognition of Jesus’ divine mission.
The Greek word translated as “until” (heōs) does not necessarily imply that a change in circumstances occurred afterward, nor does it categorically preclude it. Its use here indicates only that Joseph refrained from relations with Mary up to the time of Jesus’ birth, without addressing what happened subsequently. We see a parallel in John 9:18, where the Pharisees are said not to have believed the testimony of the man born blind “until” (heōs) they summoned his parents. The text does not suggest their belief changed afterward (it didn’t).
By carefully weaving together genealogy, prophecy, and divine intervention, Matthew reminds us that the coming of Christ is not only the fulfillment of ancient promises but also the opening of a new chapter of grace for all who believe.
Connections and Themes
Christmas vigil. The word “vigil” comes from the Latin word vigilia which means “a watching” or “keeping watch.” In the language of the Church, this term refers to the day preceding a major feast or solemnity, set apart for prayerful preparation. In early Christianity, the faithful would gather on the evening before significant feasts, dedicating themselves to prayer in honor of the mystery or saint to be celebrated. This tradition often included a day of fasting, emphasizing spiritual readiness and reverence. It was in this way that Christian tradition was confirmed and perpetuated.
Yahweh fulfills his promises. In the first reading, the Lord declares his delight in Zion, symbolizing the City of Jerusalem. For a long time, God had been silent, withholding his voice from the prophets due to the people’s persistent sinfulness. Yet, in his boundless mercy, God chose to act decisively, promising that he would not rest until Zion’s justification shone like the dawn and her salvation blazed like a burning torch. This promise of restoration was not limited to the Jewish nation, but instead would be a light for all nations.
This promise found its ultimate fulfillment in the infant Jesus.
The second reading underscores this fulfillment. Reflecting on God’s faithfulness, Paul recounts how God brought forth the Savior, Jesus, fulfilling the promise made to Abraham, David, and all their descendants. Through Jesus, Yahweh’s promises to justify, restore, and save his people have been gloriously fulfilled, offering salvation to all nations.
Genealogy of the Messiah. Matthew’s genealogy shows that Jesus was not the biological son of Joseph. However, it was through Joseph’s legal adoption of Jesus that the promises to David were fulfilled, affirming Jesus’ royal lineage.
In the same way, through our adoption by God, we are made heirs of His Kingdom, receiving the spirit of sonship that allows us to call Him “Abba, Father” (Romans 8:15-17). May we always be grateful to our Lord Jesus for this gift!
Sunday Readings 