Commentary Intro to Mass Readings for Sunday
CommentaryIntro to Mass Readings for Sunday
December 21 2025
December 21, 2025
4th Sunday of Advent (A)
Fr. Galetto explains that King Ahaz is facing a political crisis and considering an alliance with the Assyrians. Isaiah encourages him to ask for a sign from God to determine the divine will, but Ahaz refuses under a “false pretense of piety,” having already decided to listen to his advisors rather than God. Fr. Galetto notes that the Hebrew text uses the word alma (young maiden), but the Greek Septuagint translation used parthenos (virgin), which Matthew later adopts. The prophecy of “Emmanuel” signifies that God is with us, highlighting that Ahaz’s failure was his refusal to trust in God’s power to save.
Larry Broding
WORD-SUNDAY.COM
The Sign of Emmanuel
by Larry Broding
Have the small things ever changed your life? How?
In a world addicted to spectacle and “shock and awe,” Larry Broding’s commentary on Isaiah offers a crucial corrective. King Ahaz wanted a political solution to a military siege; Isaiah offered him a baby. This week, Broding helps you explain why God often bypasses the dramatic to work through the ordinary.
Why this commentary gives your homily an edge:
- The Geopolitical Thriller: Broding sets the stage effectively—this isn’t just a pious prophecy; it’s a war zone. Assyria is engulfing the north, and Ahaz is paralyzed by despair. It adds the necessary tension to make the prophecy matter.
- The “Mundane” Counter-Offer: Broding highlights a fascinating irony: Isaiah offered a “great sign” (deep as the netherworld, high as the sky), but when rejected, God pivoted to an image “barely worth noting”—a pregnant young woman. This is a brilliant angle for preaching to a congregation that feels their life is too ordinary for God to use.
- Exegetical Honesty: Broding doesn’t shy away from the difficult questions. Who was the original child? Was the woman already pregnant? By addressing the historical “shortcomings” of the text, he clears the path for the true Messianic miracle: that God saves the world through humble origins.
Read this to help your people stop looking for a show and start recognizing the Savior in the unexpected and the unspectacular.
This reading serves as Paul’s introduction to the Romans, a community he has not yet met. Fr. Galetto points out that the salutation is unusually long because Paul needs to introduce himself and make a “profound and concise statement of belief.” Paul asserts that Jesus is of Davidic lineage by flesh but is proven to be the Son of God through the resurrection. Fr. Galetto highlights the shock of a Roman citizen calling himself a “slave” to emphasize total loyalty. Paul wishes the people grace (God’s kindness to the powerless) and peace, framing Jesus as the fulfillment of past prophecies.
Larry Broding
WORD-SUNDAY.COM
Paul’s Resume
by Larry Broding
How are your Christmas preparations coming along? How many distractions and irritations have you been faced with this holiday season?
In a world obsessed with personal branding, LinkedIn profiles, and “selling yourself,” St. Paul’s introduction to the Romans is a shock to the system. Larry Broding’s commentary this week dismantles our modern need for recognition and replaces it with the only credential that matters: being a signpost for Jesus Christ.
Why this commentary will sharpen your homily:
- The Divine Resume: Broding offers a fantastic homiletic angle: Paul lists a “resume” to the Romans, but instead of listing his own achievements, he lists God’s. It is a perfect counter-cultural message for a congregation tired of performing.
- The “Sandwich” of Salvation: Broding highlights Paul’s “high points” theology—Jesus as the Son of David (by flesh) and the Son of God (by Resurrection). He argues that for Paul, “everything between birth and resurrection was commentary.” This offers a concise, powerful way to preach the Incarnation this Advent.
- From Apostles to Evangelists: The commentary connects the dots between Paul’s unique office and our common call. It reminds us that the “end game” of all grace and ministry isn’t personal success, but the gathering of the Church.
Read this to discover how to preach a life that acts not as the main event, but as a faithful sign pointing toward the Savior.
Fr. Galetto draws a sharp contrast between King Ahaz and Joseph: both are of the House of David, but Joseph, the poor man, actually listens to God. Initially, Joseph plans to divorce Mary quietly to avoid exposing her to the death penalty for adultery during betrothal. However, after an angelic dream, he obediently takes Mary into his home, legally endowing Jesus with Davidic ancestry. Fr. Galetto explains that the name “Jesus” connects to “Joshua” (God saves), who led Israel to the Promised Land. The title “Emmanuel” is fulfilled when Jesus promises at the end of the Gospel, “I will be with you always.”
Larry Broding
WORD-SUNDAY.COM
Not In Control
by Larry Broding
How has life turned out differently than you imagined it? Have you been disappointed or encouraged? Why?
In this week’s commentary, Larry Broding bridges the gap between our modern obsession with self-improvement and the ancient, terrifying dilemma faced by St. Joseph. While the “self-help” industry promises us control, the Christmas story reminds us that redemption often begins exactly where our plans fall apart.
Why this commentary is essential for your homily prep:
- The “Self-Help” Trap: Broding offers a powerful opening hook, contrasting the “Take Charge!” mentality of today with the reality that disappointment is simply “what happens to our plans when life gets in the way.”
- High-Stakes History: Move beyond the sentimental view of the Nativity. Broding unpacks the gritty legal and social realities of first-century betrothal. He explains why Joseph’s dilemma wasn’t just about heartbreak—it was a matter of life, death, and rigid social alliances where “divorcing quietly” was a desperate attempt to balance the Law with mercy.
- The Shift to Emmanuel: Discover how to transition your sermon from the failure of human righteousness (Joseph’s plan) to the triumph of Divine intervention (God’s plan).
Read this commentary to help your congregation stop striving for “Self-Help” and start resting in “God-With-Us.”
Infographics were created using Nano Banana Pro with Gemini 3.0. They draw inspiration from the commentary above from Agape Bible Study, but are not officially associated with or endorsed by Michal Elizabeth Hunt. They may be copied for personal use or for use in any non-profit ministry. All works on the Agape Bible Study were licensed under a Creative Commons Attribution 3.0 Unported License.
Fr. Corrigan, OFM
friarmusings.com
4th Sunday of Advent (A)
Emmanuel,
God with Us
Historical Context: The Prophecy of Isaiah
The homily begins by contextualizing the First Reading from the Book of Isaiah. Scholars generally divide this book into three distinct parts:
- First Isaiah (Chapters 1–39): Written by Isaiah, son of Amoz, in the 8th century BC (approx. 740–710 BC).
- Second Isaiah (Chapters 40–55): Written by an anonymous prophet during the Babylonian Exile (6th century BC).
- Third Isaiah (Chapters 56–66): Written after the return from exile and the rebuilding of the Temple.
The reading for this Sunday comes from First Isaiah, set during the reign of King Ahaz of Judah (735–715 BC). Ahaz faced a political crisis: the expanding Assyrian Empire threatened Judah.
Instead of trusting God, Ahaz sought an alliance with Assyria. When Isaiah offered him a sign from God to prove divine protection, Ahaz refused under the guise of piety (“I will not put the Lord to the test”), masking his unbelief. Despite this, God provided a sign: “The virgin is with child and will give birth to a son whom she will call Immanuel.” In its immediate historical context, this signified God’s protection of Judah against its enemies, but Matthew utilizes this prophecy to illuminate the birth of Jesus.
The Gospel of Matthew: A Focus on Joseph
While Luke’s Gospel focuses on Mary and includes joyful canticles, Matthew’s account is concise (1,800 words vs. Luke’s 4,000) and centers entirely on Joseph. Matthew’s narrative is darker, featuring the threat of Herod, but emphasizes that Jesus is the fulfillment of God’s plan.
The homily highlights the specific legal situation of Mary and Joseph through the lens of Second Temple Jewish marriage customs, which had two stages:
- Betrothal (Erusin): A legally binding contract. The couple were considered husband and wife, but did not yet live together. Infidelity during this stage was considered adultery.
- Home-taking (Nisuin): The wife moves into the husband’s home, marking the beginning of cohabitation and sexual union.
Mary was in the stage of Erusin (likely aged 12–14) when she was found to be with child. Joseph, a righteous man, intended to divorce her quietly to avoid public shame until an angel intervened in a dream.
The Typology of the Two Josephs
The homily draws a parallel between St. Joseph and the Old Testament Joseph (son of Jacob in Genesis):
- Dreams: Both receive divine messages through dreams.
- Egypt: Both go to Egypt to save their families.
- Salvation: The first Joseph saved his family from famine; the second Joseph protects the Savior who saves his people from sin.
The Significance of the Names
The angel commands Joseph to name the child Jesus.
- Etymology: The name comes from the Hebrew Yehoshua (Joshua), meaning “Yahweh saves.” It connects Jesus to the Exodus motif—just as Joshua led the people into the Promised Land, Jesus leads humanity out of the bondage of sin.
- Emmanuel: Matthew also cites Isaiah’s title, Emmanuel (“God with us”).
These names are complementary, not contradictory. “Jesus” describes his mission (to save), while “Emmanuel” describes his identity (God’s presence).
Theological Conclusion: “God With Us”
Matthew uses the concept of Emmanuel as “bookends” for his Gospel:
- Chapter 1: The promise that God is with us in the birth of Jesus.
- The Great Commission: The risen Jesus promises, “I am with you always till the end of time.”
The homily concludes by contrasting King Ahaz with St. Joseph. Where Ahaz refused to ask for a sign and relied on political scheming, Joseph accepted the mystery in silence and obedience, trusting in God’s plan over his own understanding.
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Pointers for Prayer
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Hector Molina – Catholic Evangelist
4th Sunday of Advent (A)
The Probing Prophet: John the Baptist
John the Baptist’s inquiry about Jesus’ identity as the Messiah and Jesus’ response highlights the importance of understanding and trusting in God’s plan, and serves as a call to Christians to remain steadfast in hope, persevere, and prepare for the coming of Jesus Christ.
Refer to timestamp links to immediately go to that section of video.
00:00 John the Baptist, imprisoned for denouncing Herod’s sin, sends disciples to Jesus to confirm if he’s the Messiah, while Jesus praises John as a prophet preparing the way for him.
- Jesus tells John’s disciples that he is the one who brings fulfillment to prophecy, as evidenced by his miracles and preaching to the poor, and then praises John as a prophet and messenger preparing the way for him.
- John the Baptist, the herald of the new Exodus and precursor to Christ, is in prison, having been arrested for condemning Herod Antipas’s adulterous relationship with his brother’s wife, Herodias.
- John the Baptist, as a prophet, denounced public sinners, including Herod Antipas and his adulterous relationship with his sister-in-law Herodius, for their grave sin, which led to scandal and ultimately cost him.
- John, imprisoned for denouncing the king and queen’s sinful ways, sends his disciples to Jesus to ask if he is the expected Messiah or if they should look for another.
- John the Baptist, like Elijah, denounced wicked rulers, specifically Herod Antipas and his wife Herodius, and ultimately paid the price with his life, mirroring Elijah’s persecution by King Ahab and Queen Jezebel.
- John the Baptist, having heard about Jesus’ miracles, sends a delegation to ask Jesus if he is the Messiah or if they should look for another.
07:45 John the Baptist’s inquiry about Jesus’ identity as the Messiah was not a sign of doubt, but rather a probing question to understand Jesus’ mission and role.
- John’s inquiry about Jesus’ identity as the Christ may seem to indicate doubt, but it questions whether he is actually having second thoughts about endorsing Jesus as the Messiah.
- The speaker argues that John the Baptist did not have a crisis of faith or doubt Jesus’ identity as Messiah, contrary to a common interpretation.
- St. Francis de Sales gives three reasons why John the Baptist sent his disciples to ask Jesus if He was the Messiah, despite knowing Jesus was the Messiah.
- St. John the Baptist, who had a deep knowledge of Jesus as the Messiah from his mother’s womb, sends his disciples to ask Jesus if he is the one to come, despite knowing him to be the Messiah.
12:15 God asks questions not to gain knowledge, but to probe hearts and draw people into an encounter with Him, leading to repentance and self-reflection.
- We ask questions not only to gain knowledge, but also to instruct, probe, or achieve other purposes beyond mere curiosity or ignorance.
- God, and Jesus as the divine majesty, ask questions not out of ignorance, but to probe the hearts of people, as they already possess divine wisdom and knowledge of all things.
- God asks questions in the scriptures, not out of ignorance, but to draw people into an encounter with Him, repentance, and self-reflection, for their benefit, not His.
- St. John the Baptist sent his disciples to Jesus not to verify if He was the Messiah, but to make Him known to the world and to redirect his own disciples to learn from Jesus personally.
16:57 John the Baptist sends his disciples to Jesus to confirm his identity as Messiah and strengthen their faith, citing fulfilled Old Testament prophecies and miracles.
- John the Baptist sends his disciples to Jesus to encounter Him for themselves, not out of doubt, but to strengthen their faith and recognition of Jesus as the Messiah.
- St. John sent his disciples to Jesus to detach them from himself and prevent them from esteeming him more than the Savior.
- St. John sent his disciples to question Jesus not because he doubted Jesus was the Messiah, but to help them see Jesus’ divine majesty and detach from him.
- John the Baptist’s questioning of Jesus was not a reflection of a crisis of faith, but rather an opportunity for his disciples to hear Jesus’ answer and confirm his identity as Messiah.
- Jesus tells John’s disciples to report what they see and hear, citing Old Testament prophecies fulfilled through his miracles, such as the blind receiving sight and the lame walking.
- Jesus quotes Isaiah 61:1, proclaiming good news to the poor, and tells John’s disciples that prophecies of healings and miracles, such as the blind receiving sight and the lame walking, are being fulfilled in him.
25:57 Jesus fulfills Old Testament prophecies as the Messiah, citing miracles as evidence, and calls believers to remain steadfast in hope and persevere.
- Jesus quotes Old Testament scriptures, exceeding prophecies of the Messiah by mentioning lepers being cleansed and the dead being raised to prove he is the Messiah.
- The desert will blossom and the redeemed of Zion will return with joy, obtaining everlasting happiness as sorrow and sighing flee away.
- Jesus tells John’s disciples that he is the fulfillment of Old Testament prophecies about the Messiah, citing his miracles as evidence.
- The Psalm 146 and Isaiah 35 prophecies foretell the Messiah’s deeds, including setting prisoners free, opening the eyes of the blind, and upholding the righteous, all fulfilled in Jesus.
- No matter the circumstances, believers are called to remain steadfast in hope and persevere, trusting that God’s promises will be fulfilled.
31:46 Jesus contrasts John the Baptist’s unwavering commitment and simple lifestyle with the world’s values, highlighting that despite being the greatest man born, the least in the kingdom of heaven is greater due to God’s grace.
- Jesus asks the crowds what they expected to see when they went out to John in the wilderness, identifying John as more than a prophet, a messenger preparing the way for Jesus.
- John the Baptist is contrasted with Herod Antipas, as an immovable and steadfast figure, unlike a reed blown by the wind, symbolizing his unwavering commitment to his message despite public opinion.
- Jesus compares and contrasts John the Baptist’s simple, austere lifestyle with that of King Herod Antipas, highlighting their vastly different approaches to life and leadership.
- Jesus asserts that John the Baptist is the greatest man born among women, yet surprisingly claims that even the least person in the kingdom of heaven is greater than him.
- Jesus contrasts John’s greatness in this world with the even greater status of the least in the kingdom of God, which surpasses John’s greatness due to the mercy and riches of God’s grace made possible through Jesus’ pascal mystery.
- The least in the kingdom of heaven, perfected in righteousness and sanctified by God’s grace, is greater than John the Baptist, who was great prior to the inauguration of the kingdom of God.