Joy to the World

The texts from the Roman Catholic Lectionary today exhort us to express joy as we recognize “the Light of the World” at Christmas time.

Light of the World

The Reading from the Book of the Prophet Isaiah celebrates God leading the people back from Babylon.

* [52:7–10] God leads the people back from Babylon to Zion, from whose ruined walls sentinels greet the returning exiles. (Isaiah, CHAPTER 52 | USCCB, n.d.)

Psalm 98 extolls God for Israel’s victory.

* [Psalm 98] A hymn, similar to Ps 96, extolling God for Israel’s victory (Ps 98:1–3). All nations (Ps 98:4–6) and even inanimate nature (Ps 98:7–8) are summoned to welcome God’s coming to rule over the world (Ps 98:9). (Psalms, PSALM 98 | USCCB, n.d.)

The Reading from Hebrews is a reflection on the climax of God’s revelation to the human race.

* [1:1–4] The letter opens with an introduction consisting of a reflection on the climax of God’s revelation to the human race in his Son. The divine communication was initiated and maintained during Old Testament times in fragmentary and varied ways through the prophets (Heb 1:1), including Abraham, Moses, and all through whom God spoke. But now in these last days (Heb 1:2) the final age, God’s revelation of his saving purpose is achieved through a son, i.e., one who is Son, whose role is redeemer and mediator of creation. He was made heir of all things through his death and exaltation to glory, yet he existed before he appeared as man; through him God created the universe. Heb 1:3–4, which may be based upon a liturgical hymn, assimilate the Son to the personified Wisdom of the Old Testament as refulgence of God’s glory and imprint of his being (Heb 1:3; cf. Wis 7:26). These same terms are used of the Logos in Philo. The author now turns from the cosmological role of the preexistent Son to the redemptive work of Jesus: he brought about purification from sins and has been exalted to the right hand of God (see Ps 110:1). The once-humiliated and crucified Jesus has been declared God’s Son, and this name shows his superiority to the angels. The reason for the author’s insistence on that superiority is, among other things, that in some Jewish traditions angels were mediators of the old covenant (see Acts 7:53; Gal 3:19). Finally, Jesus’ superiority to the angels emphasizes the superiority of the new covenant to the old because of the heavenly priesthood of Jesus. (Hebrews, CHAPTER 1 | USCCB, n.d.)

The Reading from the Gospel of John is the prologue that states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father.

* [1:1–18] The prologue states the main themes of the gospel: life, light, truth, the world, testimony, and the preexistence of Jesus Christ, the incarnate Logos, who reveals God the Father. In origin, it was probably an early Christian hymn. Its closest parallel is in other christological hymns, Col 1:15–20 and Phil 2:6–11. Its core (Jn 1:1–5, 10–11, 14) is poetic in structure, with short phrases linked by “staircase parallelism,” in which the last word of one phrase becomes the first word of the next. Prose inserts (at least Jn 1:6–8, 15) deal with John the Baptist.

* [1:1] In the beginning: also the first words of the Old Testament (Gn 1:1). Was: this verb is used three times with different meanings in this verse: existence, relationship, and predication. The Word (Greek logos): this term combines God’s dynamic, creative word (Genesis), personified preexistent Wisdom as the instrument of God’s creative activity (Proverbs), and the ultimate intelligibility of reality (Hellenistic philosophy). With God: the Greek preposition here connotes communication with another. Was God: lack of a definite article with “God” in Greek signifies predication rather than identification.

* [1:3] What came to be: while the oldest manuscripts have no punctuation here, the corrector of Bodmer Papyrus P75, some manuscripts, and the Ante-Nicene Fathers take this phrase with what follows, as staircase parallelism. Connection with Jn 1:3 reflects fourth-century anti-Arianism.

* [1:5] The ethical dualism of light and darkness is paralleled in intertestamental literature and in the Dead Sea Scrolls. Overcome: “comprehend” is another possible translation, but cf. Jn 12:35; Wis 7:29–30.

* [1:6] John was sent just as Jesus was “sent” (Jn 4:34) in divine mission. Other references to John the Baptist in this gospel emphasize the differences between them and John’s subordinate role.

* [1:7] Testimony: the testimony theme of John is introduced, which portrays Jesus as if on trial throughout his ministry. All testify to Jesus: John the Baptist, the Samaritan woman, scripture, his works, the crowds, the Spirit, and his disciples.

* [1:11] What was his own…his own people: first a neuter, literally, “his own property/possession” (probably = Israel), then a masculine, “his own people” (the Israelites).

* [1:13] Believers in Jesus become children of God not through any of the three natural causes mentioned but through God who is the immediate cause of the new spiritual life. Were born: the Greek verb can mean “begotten” (by a male) or “born” (from a female or of parents). The variant “he who was begotten,” asserting Jesus’ virginal conception, is weakly attested in Old Latin and Syriac versions.

* [1:14] Flesh: the whole person, used probably against docetic tendencies (cf. 1 Jn 4:2; 2 Jn 7). Made his dwelling: literally, “pitched his tent/tabernacle.” Cf. the tabernacle or tent of meeting that was the place of God’s presence among his people (Ex 25:8–9). The incarnate Word is the new mode of God’s presence among his people. The Greek verb has the same consonants as the Aramaic word for God’s presence (Shekinah). Glory: God’s visible manifestation of majesty in power, which once filled the tabernacle (Ex 40:34) and the temple (1 Kgs 8:10–11, 27), is now centered in Jesus. Only Son: Greek, monogenēs, but see note on Jn 1:18. Grace and truth: these words may represent two Old Testament terms describing Yahweh in covenant relationship with Israel (cf. Ex 34:6), thus God’s “love” and “fidelity.” The Word shares Yahweh’s covenant qualities.

* [1:15] This verse, interrupting Jn 1:14, 16 seems drawn from Jn 1:30.

* [1:16] Grace in place of grace: replacement of the Old Covenant with the New (cf. Jn 1:17). Other possible translations are “grace upon grace” (accumulation) and “grace for grace” (correspondence).

* [1:18] The only Son, God: while the vast majority of later textual witnesses have another reading, “the Son, the only one” or “the only Son,” the translation above follows the best and earliest manuscripts, monogenēs theos, but takes the first term to mean not just “Only One” but to include a filial relationship with the Father, as at Lk 9:38 (“only child”) or Heb 11:17 (“only son”) and as translated at Jn 1:14. The Logos is thus “only Son” and God but not Father/God. (John, CHAPTER 1 | USCCB, n.d.)

Rev. Andy Alexander, SJ, comments that the Christmas Season, in the days ahead, allows us the time and emotional space to accompany the Holy Family as the baby’s life is threatened by an unstable tyrant.

The Christmas Season in the days ahead allows us the time and emotional space to accompany the Holy Family as the baby’s life is threatened by an unstable tyrant. We can’t help entering into many reflections about our world today, as they become refugees. And, there are those silent years we imagine Jesus growing up in a very small town, in obscurity, until he’s around 30. And, we remember the story about how the next chapter shows us his deeper entry into our lives as he is baptized.

The Incarnation and Christmas story prepares us for the call to discipleship. The one who becomes one with us invites us to become one with him in ministry. His love for us shows us how to love one another. We remember the story. (Alexander, n.d.)

Don Schwager quotes Gregory of Nyssa, one of the great early church fathers (330-395 AD) who wrote:

Sick, our nature demanded to be healed; fallen, to be raised up; dead, to rise again. We had lost the possession of the good; it was necessary for it to be given back to us. Closed in darkness, it was necessary to bring us the light; captives, we awaited a Savior; prisoners, help; slaves, a liberator. Are these things minor or insignificant? Did they not move God to descend to human nature and visit it, since humanity was in so miserable and unhappy a state? (Schwager, n.d.)

The Word Among Us is a Meditation on John 1:1-18.

Listen to Friar Jude Winkler’s reflection for December 25, 2025.

Fr. Richard Rohr, OFM, describes why celebrating Christmas and the Incarnation of Jesus is foundational to Franciscan spirituality.

We pray that “Peace and All Good” will be our motive for contemplation and action as we celebrate the “Word Made Flesh” at Christmas.

References

Alexander, A. (n.d.). Daily Readings. Creighton Online Ministries: Home. Retrieved December 25, 2025, from https://onlineministries.creighton.edu/daily-reflections/daily-reflection-december-25-2025 

Hebrews, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 25, 2025, from https://bible.usccb.org/bible/hebrews/1?1 

Isaiah, CHAPTER 52 | USCCB. (n.d.). Daily Readings. Retrieved December 25, 2025, from https://bible.usccb.org/bible/isaiah/52?7 

John, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 25, 2025, from https://bible.usccb.org/bible/john/1?1 

Psalms, PSALM 98 | USCCB. (n.d.). Daily Readings. Retrieved December 25, 2025, from https://bible.usccb.org/bible/psalms/98? 

Schwager, D. (n.d.). The Word Became Flesh and Dwelt among Us. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 25, 2025, from https://www.dailyscripture.net/daily-meditation/? 

Covenant and Prophecy

The texts from the Roman Catholic Lectionary today invite us to ponder how the promise made to our spiritual ancestors is lived today as we prepare for Christmas.

The Dawn from On High

In the reading from the Second Book of Samuel, the Oracle of Nathan declares God’s Covenant with David.

* [7:8–16] The message Nathan delivers to David, called the Dynastic Oracle, is prompted by David’s intention to build a house (i.e., a temple) for the Lord, like David’s own house (i.e., palace) of cedar. David is told, in effect, not to bother building a house for the Lord; rather, the Lord will make a house for him—a dynasty, the House of David. Not only will he have descendants (v. 12) who will sit upon the throne of Israel (v. 13), their rule will last forever (vv. 13, 16); and even if they transgress the Lord’s commands, the line of David will never be removed from kingship as Saul was (cf. 1 Sm 13; 15). The oracle establishes the Davidic king as standing in relationship to the Lord as a son to a father (v. 14; cf. Ps 2:7; 89:27). The Dynastic Oracle, with cognate texts in the Scriptures, is the basis for Jewish expectations of an anointed king (1 Sm 12:3, 5), son of David (Mt 21:9); cf. Acts 2:30; Heb 1:5. (2 Samuel, CHAPTER 7 | USCCB, n.d.)

Psalm 89 praises God’s Covenant with David.

* [Psalm 89] The community laments the defeat of the Davidic king, to whom God promised kingship as enduring as the heavens (Ps 89:2–5). The Psalm narrates how God became king of the divine beings (Ps 89:6–9) and how the Davidic king became king of earthly kings (Ps 89:20–38). Since the defeat of the king calls into question God’s promise, the community ardently prays God to be faithful to the original promise to David (Ps 89:39–52).

* [89:3–5] David’s dynasty is to be as long-lasting as the heavens, a statement reinforced by using the same verbs (establish, stand) both of the divine love and loyalty and of the Davidic dynasty and throne, cf. Ps 89:29–30. (Psalm 89, n.d.)

The Gospel of Luke proclaims Zechariah’s Prophecy.

* [1:68–79] Like the canticle of Mary (Lk 1:46–55) the canticle of Zechariah is only loosely connected with its context. Apart from Lk 1:76–77, the hymn in speaking of a horn for our salvation (Lk 1:69) and the daybreak from on high (Lk 1:78) applies more closely to Jesus and his work than to John. Again like Mary’s canticle, it is largely composed of phrases taken from the Greek Old Testament and may have been a Jewish Christian hymn of praise that Luke adapted to fit the present context by inserting Lk 1:76–77 to give Zechariah’s reply to the question asked in Lk 1:66.

* [1:69] A horn for our salvation: the horn is a common Old Testament figure for strength (Ps 18:3; 75:5–6; 89:18; 112:9; 148:14). This description is applied to God in Ps 18:3 and is here transferred to Jesus. The connection of the phrase with the house of David gives the title messianic overtones and may indicate an allusion to a phrase in Hannah’s song of praise (1 Sm 2:10), “the horn of his anointed.”

* [1:76] You will go before the Lord: here the Lord is most likely a reference to Jesus (contrast Lk 1:15–17 where Yahweh is meant) and John is presented as the precursor of Jesus.

* [1:78] The daybreak from on high: three times in the LXX (Jer 23:5; Zec 3:8; 6:12), the Greek word used here for daybreak translates the Hebrew word for “scion, branch,” an Old Testament messianic title. (Luke, CHAPTER 1 | USCCB, n.d.)

Carol Zuegner comments that in the Gospel of Luke, as in the earlier reading, the promises made are recalled, and the story retold of what has come before.

My prayer for today as I wait and anticipate what these words have foretold is in the last words of the Gospel: “In the tender compassion of our God, the dawn from on high shall break upon us, to shine on those who dwell in the darkness and the shadow of death, and to guide our feet into the way of peace.”  I pray for light and peace (Zuegner, n.d.)

Don Schwager quotes “My words will not pass away,” by an anonymous early author from the Greek church

"'O forerunner of Christ!... O Baptist inspired by God! We glorify Christ who bowed his head before you in the Jordan and sanctified the nature of mortal humankind... O wise John the forerunner, you have looked down from the bank of the river upon the glory of the Father's Word, even the Son as he stood in the waters; and you have seen the Spirit descend as a dove, cleansing and enlightening the ends of the earth. To you the mystery of the Trinity was revealed; and to you we sing, honoring your divine festival.

"O Baptist and forerunner, strengthened by the divine grace of Christ you have shown us the lamb that takes away all the sins of the world (John 1:29,35-36), and with joy you have this day brought two disciples to him (John 1:35-42). Entreat him that peace and great mercy may be given to our souls." (excerpt from SYNAXIS OF JOHN THE BAPTIST) (Schwager, n.d.)

The Word Among Us Meditation on Luke 1:67-79 comments that both Zechariah and Scrooge experienced a “dawn from on high” breaking upon them and giving them a fresh start and a new beginning (Luke 1:78).

So turn to the Lord with a sense of hope and expectation. It’s never too late for miracles to happen. Just ask Ebenezer Scrooge—or Zechariah! Let the magnitude of Jesus’ birth make you bold and confident enough to ask the Lord for your own miracle. It may be for healing for you or someone you love. It may be for the grace to overcome some persistent problem. Don’t be shy; ask for something you think is impossible. God won’t mind. He loves seeing his children reach out to him in faith.

The Messiah is coming, and nothing will ever be the same!

“Jesus, thank you for coming to live among us. Your birth means that my life cannot and must not stay the same!” (Meditation on Luke 1:67-79, n.d.)

Friar Jude Winkler asks if David is “Doing a favour for God?” as he suggests building for God, a Temple. The Dynastic Oracle is proclaimed by Nathan ending the charismatic choice of leaders of Israel. Friar Jude reminds us that the Canticle of Zechariah, written as a literary chiasmus, underlines that God has remembered His Holy Covenant.

Fr. Richard Rohr, OFM, introduces author Cole Arthur Riley who reflects on how the incarnation of Jesus in Mary invites us to radically embrace our own embodiment. Riley offers this Advent prayer, reminding us to honor experiences of our own helplessness.

It is not lost on us that you submitted to the body of a woman, trusting in it to protect and grow you. As we remember the nine months you dwelt in the womb, the body of God being nurtured and carried, remind us that our own bodies are worthy of such care and tenderness. May this be a season of sacred pause, as we allow time to be near to our own bodies, to protect and strengthen them. In a world that demands so much of us, remind us that Christ did not come to us in physical independence, allowing the world to take and use him without limitation. Show us the face of the Christ who was gravely dependent, who needed to be held, fed, washed. Who needed to be soothed and rocked to sleep. If we are to honor the divine in us, may it be this divinity—fully embodied, fully dignified in the body. Amen. [2] (Rohr, n.d.)

As we prepare to begin our celebration of the Nativity of the Lord, we contemplate the promise of fullness of life that we are anointed to proclaim as fulfillment of ancient prophecy.

References

Luke, CHAPTER 1 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2024, from https://bible.usccb.org/bible/luke/1?67 

Meditation on Luke 1:67-79. (n.d.). The Word Among Us: Homepage. Retrieved December 24, 2024, from https://wau.org/meditations/2024/12/24/1157889/ 

Psalm 89. (n.d.). USCCB. Retrieved December 24, 2024, from https://bible.usccb.org/bible/psalms/89?2 

Rohr, R. (n.d.). Honoring Jesus’ Embodiment and Our Own. Center for Action and Contemplation. Retrieved December 24, 2024, from https://cac.org/daily-meditations/honoring-jesus-embodiment-and-our-own/ 

Schwager, D. (n.d.). Nothing Is Impossible with God. Daily Scripture Readings and Meditations – Daily Scripture Readings and Meditations. Retrieved December 24, 2024, from https://www.dailyscripture.net/daily-meditation/?ds_year=2024&date=dec24 

2 Samuel, CHAPTER 7 | USCCB. (n.d.). Daily Readings. Retrieved December 24, 2024, from https://bible.usccb.org/bible/2samuel/7?1 

Zuegner, C. (n.d.). Daily Reflection Of Creighton University's Online Ministries. Creighton University's Online Ministries. Retrieved December 24, 2024, from https://onlineministries.creighton.edu/CollaborativeMinistry/122424.html